probably will exist in a minute or two. We shall say that we had thoughts yesterday, which have ceased to exist now, although their effects may remain: and in so far as those thoughts did exist, they too are natural objects.
There is, indeed, no difficulty about the ‘objects’ themselves, in the sense in which I have just used the term. It is easy to say which of them are natural, and which (if any) are not natural. But when we begin to consider the properties of objects, then I fear the problem is more difficult. Which among the properties of natural objects are natural properties, and which are not? For I do not deny that good is a property of certain natural objects: certain of them, I think, are good; and yet I have said that ‘good’ itself is not a natural property. Well, my test for these too also concerns their existence in time. Can we imagine ‘good’ as existing by itself in time, and not merely as a property of some natural object? For myself, I cannot so imagine it, whereas with the greater number of properties of objects—those which I call the natural properties—their existence does seem to me to be independent of the existence of those objects. They are, in fact, rather parts of which the object is made up than mere predicates which attach to it. If they were all taken away, no object would be left, not even a bare substance: for they are in themselves substantial and give to the object all the substance that it has. But this is not so with good. If indeed good were a feeling, as some would have us believe, then it would exist in time. But that is why to call it so is to commit the naturalistic fallacy. It will always remain pertinent to ask, whether the feeling itself is good; and if so, then good cannot itself be identical with any feeling.
27. Those theories of Ethics, then, are ‘naturalistic’ which declare the sole good to consist in some one property of things, which exists in time; and which do so because they suppose that ‘good’ itself can be defined by reference to such a property. And we may now proceed to consider such theories.
And, first of all, one of the most famous of ethical maxims is that which recommends a ‘life according to nature.’ That was the principle of the Stoic Ethics; but, since their Ethics
