Dr. Seuss and Philosophy - Jacob M. Held [72]
Let’s look at another formulation of the categorical imperative: “So act as to treat humanity, whether in thine own person or in that of any other, in every case as an end withal, never as means only.”10 Here Kant, like Horton, demands that we respect each person, no matter how small. In our actions this means treating people as valuable in themselves not as a means or a way to achieve some end or project that we want. Consider the kids in The Cat in the Hat. If they lie to their mom, they are using her. The point of the deception is to avoid punishment, to pull the wool over her eyes so their project of self-satisfaction can be achieved. In order to do so they must use her by deceiving her. She is a pawn in their attempt to secure as much happiness for themselves as they can. In effect, lying is akin to telling someone they are not worth the truth and you don’t trust what they would do with it, so you’ll withhold it from them in order to make sure you get what you want. You also disrespect them by depriving them of their ability to make fully informed choices. If the children lie to their mother, they withhold from her the knowledge she needs to make an informed and free decision, and they do this out of pure self-interest. So lying is wrong, always. Since we can’t escape our rationality and thus the demands of freedom and dignity, we are always bound by the moral law whether we like it or not. Moral rules are absolute.
The ramifications of such a theory cannot be ignored. Horton, in order to respect the lives of the Whos and to uphold his promise to Mayzie the lazy bird, sacrifices a great deal and puts himself in grave danger. Horton put his entire life on hold and even faces death in order to maintain his moral principles. Not everyone can do this, nor do many think it is necessary. As a result, it is easy to understand the downside of a Kantian ethic. The demands it places upon each of us are absolute, and many may believe it is far removed from one of the most important characteristics of being human—our satisfaction or happiness. There is a serious question that the Kantian must give a response to, and that is whether or not the hardships we may endure in upholding the moral law are worth it. This concern for well-being or happiness leads many to favor an ethical theory that focuses on consequences.
Sorry Thidwick, but the Good of the
Many Outweighs the Good of a Moose
While Kant focused on freedom and respect, the philosopher John Stuart Mill (1806–1873) focused on the consequences of our actions, specifically the amount of pleasure or happiness that they generate. Whereas Kant found the font of value to be located in each person’s dignity, Mill sought to demonstrate that happiness was the ultimate good toward which we all strive, and so it is the value against which all of our actions ought to be measured. His procedure for demonstrating this is pretty straightforward. Consider any action you are doing and ask why you are doing it. For example, if you are a Bingle Bug, ask why you want to ride on a Big-Hearted Moose’s horns. You might respond, “It’s such a long road and it’s such a hot day” (Thidwick) that riding would be easier. I can then ask why you want to travel the easiest way possible. You might respond, “I’d prefer to relax, rather than walk.” I can keep asking “Why?” all day if I choose and eventually your response will be, “because it will make me happy.” If I then ask why you want to be happy we can see that we’ll be at the end of my inquiry. You want to be happy because happiness is good, period. Happiness is not pain. If anyone needs to know why one is preferable to the other they need merely experience