Dr. Seuss and Philosophy - Jacob M. Held [78]
I Said What I Meant, and Meant What I Said
In Horton Hatches the Egg, Mayzie the bird is tired and bored of caring for her egg and seeks a bit of rest. Horton strolls by, and Mayzie pleads with him to take her place. Horton thinks the idea is preposterous; he’s an elephant after all! But Mayzie presses: “I know you’re not small . . . Just sit on it softly. You’re gentle and kind. . . . I won’t be gone long, sir, I give you my word” (Hatches). Horton agrees to assist her, and he fortifies the tree to support his great bulk. But Mayzie doesn’t return quickly. In fact, winter passes. But through it all, he remains diligent, affirming, “I meant what I said, and I said what I meant, an elephant is faithful one-hundred percent” (Hatches). This slogan, never appearing in Horton Hears a Who!, clearly conveys the moral ideal that we should be faithful to our word.2 Horton is faithful to what he said; Mayzie is not. Seuss’s moral message is clear: Horton is commendable for keeping his promise to Mayzie, but she is blameworthy for lying to him. So, Horton Hatches the Egg seems to convey the moral importance of keeping one’s word.
Kant introduces his categorical imperative in a way that also highlights the moral importance of keeping one’s word. Its initial phrasing is known as the “universal law” formulation. It reads, “Act only according to that maxim by which you can at the same time will that it should become a universal law.”3 Admittedly, it’s not initially clear how this pertains to truth-telling. Kant intends his categorical imperative to serve as a general principle from which more specific moral obligations can be deduced. Nevertheless, scholars agree that the moral force of the universal law formulation is most obvious in cases that involve making a lying promise.4 Let’s begin unpacking Kant’s categorical imperative by clarifying its terms.
By the term maxim, Kant meant something like an implicit, general rule to be followed. So, with respect to any action we are about to undertake, we must be cognizant of its corresponding implicit rule (and the intention from which it’s made). Articulating the implicit rule is merely a matter of generalizing or universalizing: whenever someone is in circumstances relevantly similar to mine, that person should act as I do (or am about to do). Once the maxim is carefully articulated, Kant intended to put it to a kind of two-part test. This is captured by his phrase “will that it become a universal law.” Kant’s usage of “will” here implies that you, as a rational or reasonable person, would be willing to accept your rule upon its being universalized. So, the first part of the test comes in the form of a question: could you reasonably or rationally accept that everyone follow the implicit rule that you are about to enact? Would you be willing that everyone do as you are about to do? Upon asking yourself this, the second part of the test is to answer it. The key to its answer again relies on the idea of reasonability or rationality. If there would be contradictory or self-defeating results were everyone to do as you are about to, then you cannot reasonably or rationally accept your implicit rule. You would not be willing that it become a universal law. In such cases, the answer to your question is “no”; a negative answer in the second part of Kant’s test is definitive evidence that the act you intend is impermissible (morally wrong). You, as a rational agent, are about to perform an act that you would not be willing others do in that situation. In this, you are being inconsistent or irrational, allowing an exception for yourself that you are not willing to grant others, even though they are exactly like you in every relevant way. This, concluded Kant, provides you sufficient reason not to perform that act.
How Kant’s universal law formulation forbids making lying promises (and dishonesty generally) is now clearer. Kant used the example of securing a loan that you had no intention of repaying. Remember the specifics of the situation matter