moral choice is the vindication of morality Martineau may be said to have been successful. It is with his interpretation and systematization of the moral sentiments that most of Martineau’s critics have found fault. It is impossible, e.g., to accept his ordered hierarchy of “springs of action” without perceiving that the real principle upon which they can be arranged in order at all must depend upon considerations of circumstances and consequences, of stations and duties, with which a strict intuitionalism such as that of Martineau would have no dealing. Similarly the notion of Conscience as a special faculty giving its pronouncements immediately and without reflection cannot be maintained in the face of modern psychological analysis and is untrue to the nature of moral judgment itself. And Martineau is curiously unsympathetic to the universal and social aspect of morality with which evolutionary and idealist moral philosophers are so largely occupied. Nevertheless there have been few moral philosophers who have, apart from the idiosyncrasies of their special prepossessions, set forth with clearer insight or with greater nobility of language the essential nature of the moral consciousness.
Equal in importance to Martineau’s work is Professor Sidgwick’s Methods of Ethics which appeared in 1874. The two works are alike in loftiness of outlook and in the fact that they are devoted to the re-examination of the natureSidgwick. of the moral consciousness to the exclusion of alien branches of inquiry. In most other respects they differ. Martineau is much more in sympathy with idealism than Sidgwick, whose work consists in a restatement from a novel and independent standpoint of the Utilitarian position. And Sidgwick has been far more successful than any other moral philosopher with the exception of T. H. Green and Bradley in founding a school of thought. Many of his most acute critics would be the first to admit how much they owe to his teaching. Chief among the more recent of these is G. E. Moore, whose book Principia Ethica is an important original contribution to ethical thought. And although Dr Hastings Rashdall (The Theory of Good and Evil Oxford, 1907) is not in agreement with Sidgwick’s own particular type of hedonistic theory in his own philosophical position, he occupies a point of view somewhat similar to that of Sidgwick’s main attitude of Rational Utilitarianism. Rashdall’s two volumes exhibit also a welcome return on the part of English thought to the proper business of the moral philosopher—the examination of the nature of moral conduct. Other works, such as Professor L. T. Hobhouse’s Morals in Evolution or Professor E. A. Westermarck’s Origin and Development of the Moral Ideas, testify to a continued interest in the history of morality and in the anthropological inquiries with which moral philosophy is closely connected.
Much that is of importance for moral philosophy has recently been written upon problems that more properly belong to the philosophy of religion and the theory of knowledge. J. F. M‘Taggart’s Studies in Hegelian Cosmology, and his later work, Some Dogmas of Religion, contain interesting contributions to the theory of pleasure and of the problem of free will and determinism. A notable instance of this tendency is seen in the developments of the theory of pragmatism (q.v.), for which F. C. S. Schiller has proposed the general term “humanism.” Such aspects as concern ethics include, for example, the limited indeterminism involved in the theory, the attitude of the religious consciousness expressed by William James (Will to Believe and Pragmatism), and the pragmatic conception of the good. And the widespread interest in social problems has produced a revival of speculation concerning questions partly political and party ethical in character, e.g. the nature of justice. Finally it has become apparent that many problems hitherto left for political economy to solve belong more properly to the moralist, if not to the moral philosopher, and it may be confidently expected that with the increased complexity of social life and the disappearance of many sanctions of morality hitherto regarded as inviolable, the future will bring a renewed and practical interest in the theory of conduct likely to lead to fresh developments in ethical speculation.
I. Historical.—Sir L. Stephen, History of English Thought in the 18th Century (1876, 3rd ed. 1892); W. E. H. Lecky, History of European Morals from Augustus to Charlemagne (1869, many editions); works of Ed. Zeller (q.v.); G. H. Lewes, History of Philosophy (1880); W. Gass, Geschichte der christlichen Ethik (1881); A. W. Benn, The Greek Philosophers (1882); F. Jödl, Geschichte der Ethik in der neueren Philos. (2 vols., 1882–1889); L. Schmidt, Ethik der alten Griechen (1882); E. Howley, The Old Morality traced Historically (1885); J. Martineau, Types of Ethical Theory (Oxford, 1885, 3rd ed. 1891); Th. Ziegler, Gesch. d. christl. Ethik (1886); Ch. Letourneaux, L’Évolution de la morale (1887); K. Köstlin, Gesch. der Ethik (1887); C. E. Luthardt, Die antike Ethik in ihrer geschichtlichen Entwicklung (1887), and Hist. of Christian Ethics (1888); C. M. Williams, A Review of the Systems of Ethics founded on the Theory of Evolution (1893); J. Watson, Hedonistic Theories from Aristippus to Spencer (1895); L. A. Selby-Bigge, British Moralists (1897); R. Mackintosh, From Comte to Benjamin Kidd (1899); S. Patten, The Development of English Thought (1899); A. B. Bruce, The Moral Order of the World in Ancient and Modern Thought (1899); Sir L. Stephen, The English Utilitarians (1901); Henry Sidgwick, Outlines of the History of Ethics (5th ed., 1902); Paul Janet, History of the Problems of Philosophy (1902–1903), Eng. trans. Ada Monahan, vol. ii. “Ethics”; W. R. Sorley, Recent Tendencies in Ethics (1904).
II. Constructive and Critical.—Besides the works mentioned above the following may be mentioned:—J. M. Guyau, La Morale anglaise (1879), Éducation et hérédité (1889; Eng. trans. Greenstreet, with introd. by G. F. Stout, 1891), Esquisse d’une morale sans obligation ni sanction (Eng. trans., 1898); G. H. Lewes, Problems of Life and Mind (1879); Sir L. Stephen, Science of Ethics (1882); P. Janet, The Theory of Morals (Eng. trans., 1884); W. R. Sorley, On the Ethics of Naturalism (1885); W. L. Courtney, Constructive Ethics (1886); Wilson and Fowler, Principles of Morals (1886); H. Höffding, Ethik (1888), Psychologie (1882, 1892; trans. Lowndes, 1892); W. Wundt, Ethik (1886; trans. Titchener and others, 1897); F. Paulsen, Ethik (1889, 1893; trans. Thilly, 1899); H. Sidgwick, Method of Ethics (1890); J. T. Bixby, The Crisis in Morals: An Examination of Rational Ethics (1891); J. Seth, Freedom an Ethical Postulate (1891); J. H. Muirhead, Elements of Ethics (1892); G. Simnel, Einleitung in die Moralwissenschaft (1892, 1893); T. Ziegler, Social Ethics (1892); T. H. Huxley, Evolution and Ethics (1893); W. Knight, The Christian Ethic (1893); J. S. Mackenzie, Manual of Ethics (1893); F. Ryland, Ethics (1893); J. Seth, A Study of Ethical Principles (1894, 6th ed. 1902); C. F. D’Arcy, Short Study of Ethics (1895); J. H. Hyslop, The Elements of Ethics (1895); J. Kidd, Morality and Religion (1895); Sir L. Stephen, Social Rights and Duties (1896); J. M. Baldwin, Social and Ethical Interpretations in Mental Development (1897); Th. Ribot, Psychology of Emotions (1897); A. Seth Pringle-Pattison, Man’s Place in the Cosmos (1897); H. R. Marshall, Instinct and Reason (1898); W. Wallace, Natural Theology and Ethics (1898); F. Paulsen, Partei-politik und Moral (1900); A. E. Taylor, Problem of Conduct (1901); G. T. Ladd, Philosophy of Conduct (1902); H. Sidgwick, Ethics of Green, Spencer, Martineau (1902); D. Irons, Study in Psychology of Ethics (1903); G. E. Moore, Principia Ethica (1903); R. Eucken, Geistige Strömungen der Gegenwart (1904), and other works (see Eucken, Rudolf); works of A. Fouillée (q.v.); G. Santayana, Life of Reason (1905); E. A. Westermarck, Origin and Development of Moral Ideas (1906); George Gore, Scientific Basis of Morality (1899), and New Scientific Basis of Morality (1906), containing an interesting if unconvincing attempt to explain ethics on purely physical principles. (H. H. W.)
ETHIOPIA, or Aethiopia (Gr. Αἰθιοπία), the ancient classical name of a district of north-eastern Africa, bounded on the N. by Egypt and on the E. by the Red Sea. The application of the name has varied considerably at different times. In the Homeric poems the Aethiopes are the furthest of mankind both eastward and westward; the gods go to their banquets and probably the Sun sets in their country. With the growth of scientific geography they came to be located somewhat less vaguely, and indeed their name was employed as the equivalent of the Assyrian and Hebrew Cush (q.v.), the Kesh or Ekōsh of the Hieroglyphics (first found in Stele of Senwosri I.), i.e. a country extending from about the 24th to the 10th degree of N. lat., while its limits to the E. and W. were doubtful. The etymology of the name, which to a Greek ear meant “swarthy-faced,” is unknown, nor can we say why in official inscriptions of the Axumite dynasty the word is used as the equivalent of Habashat (whence the