The Foundations of Personality [68]
based on obligation, expectation of reward and fear of punishment, these entering in various proportions, according to the type of person. In children, or the very young child, expectation of reward and fear of punishment are more important than obligation, and this remains true of many people throughout life. Gradually right, what we call duty, becomes established as a guiding principle; but it must struggle with impulse and the desire for immediate pleasure throughout life. In fact, one of the dangers of the development of the feeling of duty lies in the view often held by those guided by principle and duty that pleasure is in itself somehow wrong and needs justification. Whereas, in my opinion, pleasure is right and needs no justification and is wrong only when it offends the fundamental moralities and purposes of Society. The feeling of "right" depends to a certain extent on the kind of teaching in early childhood, but more on the nature of the individual. It is based on his social feeling, his desire to be in harmony with a group or a God that essentially stands above any group. For the idea of God introduces an element having more authority than the group whom He leads. Here also is a factor of importance: choice is difficult for the great majority. Placed in a situation where more than one response is possible, an unhappy state of bewilderment results unless there are formulae for action. The leader is the chooser for the group; religion is an established system of choices even in its "Thou shalt not" injunctions, and to be at one with God implies that one is following an infallible leader, and doubt and uncertainty disappear. Trotter[1] points out clearly the role the feeling of certitude plays in developing codes. As life becomes more complex, as more choices appear, the need of an established method of choosing becomes greater. The careful, cautious, conscientious types develop a system of principles for choice of action; they discard the uncertainty of pleasure as a guide for the certainty of a code laid down and fixed. Duty is the north star of conduct! [1] "The Herd and its Instincts in Peace and War."
In passing, an interesting development of our times is worth noticing. The tendency is to discard established codes, to weaken dogma and to throw more responsibility on the individual conscience. That is the meaning of the Protestant reformation, and it is the meaning of the growth of Unitarianism within the Protestant church; it is also the meaning of the reform movement in Judaism. The Catholic church has felt it in the breaking away of state after state from its authority, which virtually means that the states have thrown their citizens back on their own consciences and the state laws. In fact, reliance on law is in part an effort to escape the necessity of choosing. The pressure of external authority has its burden, but in giving up its certainty man also gives up tranquillity. Much of modern neurasthenia is characterized by a feeling of uncertainty, unreality, doubt: what is right, what is real? True, as religion in the dogmatic sense relinquishes its power, ethics grow in value and men seek some other formula which will compensate for the dogma. It is no accident that as the old religions lose their complete control new ones appear, with all-embracing formula, like Christian Science, New Thought, etc. Though these start with elastic general principles, sooner or later the directions for conduct become minute and then fixed. The tragedy of a great founder of religion like Buddha or Christ is that though he gives out a great pure principle, his followers must have, demand and evolve a dogmatic religion with fixed ceremonials. Man, on the whole, does not want to choose; he wants to have the feeling that he ought to do this or that according to a code laid down by authority. This will make a real democracy always impossible. However the sentiment of duty arises, it becomes the central feeling in all inner conflicts, and it wrestles with inclination and the pleasant choice. Duty is the great inhibitor, but
In passing, an interesting development of our times is worth noticing. The tendency is to discard established codes, to weaken dogma and to throw more responsibility on the individual conscience. That is the meaning of the Protestant reformation, and it is the meaning of the growth of Unitarianism within the Protestant church; it is also the meaning of the reform movement in Judaism. The Catholic church has felt it in the breaking away of state after state from its authority, which virtually means that the states have thrown their citizens back on their own consciences and the state laws. In fact, reliance on law is in part an effort to escape the necessity of choosing. The pressure of external authority has its burden, but in giving up its certainty man also gives up tranquillity. Much of modern neurasthenia is characterized by a feeling of uncertainty, unreality, doubt: what is right, what is real? True, as religion in the dogmatic sense relinquishes its power, ethics grow in value and men seek some other formula which will compensate for the dogma. It is no accident that as the old religions lose their complete control new ones appear, with all-embracing formula, like Christian Science, New Thought, etc. Though these start with elastic general principles, sooner or later the directions for conduct become minute and then fixed. The tragedy of a great founder of religion like Buddha or Christ is that though he gives out a great pure principle, his followers must have, demand and evolve a dogmatic religion with fixed ceremonials. Man, on the whole, does not want to choose; he wants to have the feeling that he ought to do this or that according to a code laid down by authority. This will make a real democracy always impossible. However the sentiment of duty arises, it becomes the central feeling in all inner conflicts, and it wrestles with inclination and the pleasant choice. Duty is the great inhibitor, but