Ethics. Джон Дьюи
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Название: Ethics
Автор: Джон Дьюи
Издательство: Bookwire
Жанр: Языкознание
isbn: 4057664651174
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3. Sincerity, and Purity of Motive.—The Hebrew had a philosophy of conduct which made it chiefly a matter of "wisdom" and "folly," but the favorite term of prophet and psalmist to symbolize the central principle was rather "the heart." This term stood for the voluntary disposition, especially in its inner springs of emotions and sentiments, affections and passions. The Greek was inclined to look askance at this side of life, to regard the emotions as perturbations of the soul, and to seek their control by reason, or even their repression or elimination. The Hebrew found a more positive value in the emotional side of conduct, and at the same time worked out the conception of a sincere and thoroughgoing interest as lying at the very root of all right life. The religious influence was as elsewhere the important agency. "Man looketh on the outward appearance, but Jehovah looketh on the heart," "If I regard iniquity in my heart, Jehovah will not hear me," are characteristic expressions. A divine vision, which penetrates to the deepest springs of purpose and feeling, will not tolerate pretense. Nor will it be satisfied with anything less than entire devotion: the Israelite must serve Jehovah with all his heart. Outer conformity is not enough: "Rend your heart and not your garments." It is the "pure in heart" who have the beatific vision. Not external contacts, or ceremonial "uncleanness," on which earlier ritual had insisted, defile the man, but rather what proceeds from the heart. For the heart is the source of evil thoughts and evil deeds.[59] And conversely, the interests, the emotions, and enthusiasms which make up the man's deepest self do not spring forth in a vacuum; they go with the steadfast purpose and bent, with the self of achievement. "Where your treasure is, there will your heart be also."
Purity of motive in a full moral consciousness means not only (formal) sincerity, but sincere love of good and right. This was not stated by the Hebrew in abstract terms, but in the personal language of love to God. In early days there had been more or less of external motives in the appeals of the law and the prophets. Fear of punishment, hope of reward, blessings in basket and store, curses in land and field, were used to induce fidelity. But some of the prophets sought a deeper view, which seems to have been reached in the bitterness of human experience. Hosea's wife had forsaken him, and should not the love of people to Jehovah be as personal and sincere as that of wife to husband? She had said, "I will go after my lovers that give me my bread and my water, my wood and my flax, my oil and my drink."[60] Is not serving God for hire a form of prostitution?[61] The calamities of the nation tested the disinterestedness of its fidelity. They were the challenge of the Adversary, "Doth Job fear God for naught?" And a remnant at least attested that fidelity did not depend on rewards. The moral maxim that virtue is its own reward is put in personal terms by the prophet after the exile:
"For though the fig tree shall not blossom, neither shall fruit be in the vines; the labor of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: Yet I will rejoice in the Lord, I will joy in the God of my salvation."[62]
4. The Conception of "Life" as an Ideal.—The content of Israel's moral ideal on its individual side was expressed by the term "Life." All the blessings that the leader of Israel could offer his people were summarized in the phrase, "I have set before you life and death; wherefore choose life." The same final standard of value appears in the question of Jesus, "What shall it profit a man to gain the whole world and lose his own life?" When we inquire what life meant, so far as the early sources give us data for judgment, we must infer it to have been measured largely in terms of material comfort and prosperity, accompanied by the satisfaction of standing in right relations to the god and ruler. This latter element was so closely united with the first that it was practically identical with it. If the people were prosperous they might assume that they were right; if they suffered they were surely wrong. Good and evil were, therefore, in this stage, measured largely in terms of pleasure and pain. The end to be sought and the ideal to be kept in mind was that of long and prosperous life—"in her right hand length of days, in her left hand riches and honor." Intellectual and æsthetic interests were not prized as such. The knowledge which was valued was the wisdom for the conduct of life, of which the beginning and crown was "the fear of the Lord." The art which was valued was sacred song or poetry. But the ideal values which came to bulk most in the expanding conception of "life" were those of personal relation. Family ties, always strong among Oriental peoples, gained in purity. Love between the sexes was refined and idealized.[63] National feeling took on added dignity, because of the consciousness of a divine mission. Above all, personal union with God, as voiced in the psalms and prophets, became the desire. He, and not his gifts, was the supreme good. He was the "fountain of life." His likeness would satisfy. In his light the faithful would see light.
But even more significant than any specific content put into the term "life," was what was involved in the idea itself. The legalists had attempted to define conduct by a code, but there was an inherent vitality in the ideal of life, which refused to be measured or bounded. The "words of eternal life," which began the new moral movement of Christianity, had perhaps little definite content to the fishermen, and it is not easy to say just what they meant in moral terms to the writer of the Fourth Gospel who uses the phrase so often. With Paul, life as the realm of the spirit gets definition as it stands over against the "death" of sin and lust. But with all writers of Old or New Testament, whatever content it had, life meant above all the suggestion of something beyond, the gleam and dynamic power of a future not yet understood. It meant to Paul a progress which was governed not by law or "rudiments," but by freedom. Such a life would set itself new and higher standards; the laws and customs that had obtained were felt to be outgrown. The significance of early Christianity as a moral movement, aside from its elements of personal devotion and social unity to be noticed below, was the spirit of movement, the sense of newly forming horizons beyond the old, the conviction that as sons of God its followers had boundless possibilities, that they were not the children of the bond woman, but of the free.
5. The Social Ideal of Justice, Love, and Peace.—We have seen how this ideal was framed in the setting of a kingdom of God. At first national, it became universal, and with a fraternity which the world is far from having realized, it was to know "neither Jew nor Greek, bond nor free." At first military, it took on with seer and psalmist the form of a reign of peace and justice. After the fierce and crude powers typified by the lion and the bear and the leopard had passed, the seer saw a kingdom represented by a human form. Such a kingdom it was that should not pass away. Such was the kingdom "not of this world" which Jesus presented as his message. Membership in this moral kingdom was for the poor in spirit, the pure in heart, the merciful, the peace-makers, СКАЧАТЬ