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Moral Sanitation
Moral Sanitation
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Scanned, proofed and corrected from the original edition for your reading pleasure. It is also searchable and contains hyper-links to chapters.
***
Contents:
Preface
I. Introduction
II. The Method of Freud
III. Moral Education
IV. Cravings
V. Repentance
VI. The Moral Importance of the Home
VII. The Moral Significance of Work
VIII. Happiness and Asceticism
IX. Moral Sanitation and the Study of Conduct
***
PREFACE
This book is written for those who minister to the moral needs of men and women. It attempts to uncover some of the sources of moral failure and to suggest methods for their prevention. It has grown out of a study of Freudian psychology.
The influence of Freud and other students of the abnormal mind, increasingly felt outside the field of medicine, promises much for moral and social welfare. It is becoming clear that the abnormalities of mind frequently arise from moral conflicts; that the understanding and cure of such disorders often depend upon bringing to the light the secret history of moral deterioration. By their explorations in the realm of moral struggle the Freudians have discovered and opened a rich mine of information for those who attempt to do moral service.
References to the writers that have influenced this book have been made freely through the work. I wish, however, to express special indebtedness to James Jackson Putnam's book, "Human Motives," which inspired this undertaking. I wish to thank Professor H. H. Scudder, my colleague, and Frederick Harris for helpful criticism.
—E. R. G., Durham, N. H. , July, 1916.
***
An excerpt from the beginning of:
I. INTRODUCTION
Is moral sanitation possible? This is a fair question, and one that the more thoughtful moral worker is bound to ask. The need of information concerning human motives as a basis for a system of moral control is recognized by everyone. There can be no doubt as to what preventive medicine is doing for man's physical progress and happiness. It has become one of the most valuable of social resources and promises for the future even more than at present it fulfils. That it is enriching human civilization at a most vital point everyone recognizes. Preventive medicine also is assuming responsibility for mind health.
All sickness, however, is not of the body —nor of the body and mind. There is a moral illness, and the study of moral pathology is as necessary as is the study of physical or mental disease—if we are to make progress. Moral illness is certainly most serious and dangerous socially. We do not often think of morality as a form of wholesomeness or health, but no other conception brings out more clearly the social significance of goodness.
1. Is Moral Sanitation Possible?
Realizing the success of physical sanitation, the moral worker is deeply interested in the possibility of a similar science in the moral field. His knowledge, however, of the facts of human life often makes him feel that the task is a hopeless one. It appears as if little progress is being made in the science of controlling human motives for the good of society.
It is only fair to admit that moral progress lags behind material progress. This is largely due to the better organization of the physical sciences, as compared with those that have to do with human conduct. "Now, civilized man, although he has learned not only to avert the dangers of the physical forces, but even to subjugate and utilize them, has made no progress with the social forces, and looks upon the passions precisely as the savage looks upon the tornado. Man is only civilized in relation to the lower and simpler phenomena. Toward the higher and more complex phenomena he is still a savage.... This difference is wholly due to the fact that while we now have sciences of physics, chemistry, geology, and bacteriology, which teach the true nature of storms, electricity, gases, earthquakes, and disease germs, we have no science of social psychology or sociology that teaches the true nature of human motives, desires, and passions, or of social wants and needs and the psychic energy working for their satisfaction." There is a sense in which it is true, also, that the problem of morality is more difficult for science to handle. The nature of moral life makes classification and explanation more difficult.
***
Contents:
Preface
I. Introduction
II. The Method of Freud
III. Moral Education
IV. Cravings
V. Repentance
VI. The Moral Importance of the Home
VII. The Moral Significance of Work
VIII. Happiness and Asceticism
IX. Moral Sanitation and the Study of Conduct
***
PREFACE
This book is written for those who minister to the moral needs of men and women. It attempts to uncover some of the sources of moral failure and to suggest methods for their prevention. It has grown out of a study of Freudian psychology.
The influence of Freud and other students of the abnormal mind, increasingly felt outside the field of medicine, promises much for moral and social welfare. It is becoming clear that the abnormalities of mind frequently arise from moral conflicts; that the understanding and cure of such disorders often depend upon bringing to the light the secret history of moral deterioration. By their explorations in the realm of moral struggle the Freudians have discovered and opened a rich mine of information for those who attempt to do moral service.
References to the writers that have influenced this book have been made freely through the work. I wish, however, to express special indebtedness to James Jackson Putnam's book, "Human Motives," which inspired this undertaking. I wish to thank Professor H. H. Scudder, my colleague, and Frederick Harris for helpful criticism.
—E. R. G., Durham, N. H. , July, 1916.
***
An excerpt from the beginning of:
I. INTRODUCTION
Is moral sanitation possible? This is a fair question, and one that the more thoughtful moral worker is bound to ask. The need of information concerning human motives as a basis for a system of moral control is recognized by everyone. There can be no doubt as to what preventive medicine is doing for man's physical progress and happiness. It has become one of the most valuable of social resources and promises for the future even more than at present it fulfils. That it is enriching human civilization at a most vital point everyone recognizes. Preventive medicine also is assuming responsibility for mind health.
All sickness, however, is not of the body —nor of the body and mind. There is a moral illness, and the study of moral pathology is as necessary as is the study of physical or mental disease—if we are to make progress. Moral illness is certainly most serious and dangerous socially. We do not often think of morality as a form of wholesomeness or health, but no other conception brings out more clearly the social significance of goodness.
1. Is Moral Sanitation Possible?
Realizing the success of physical sanitation, the moral worker is deeply interested in the possibility of a similar science in the moral field. His knowledge, however, of the facts of human life often makes him feel that the task is a hopeless one. It appears as if little progress is being made in the science of controlling human motives for the good of society.
It is only fair to admit that moral progress lags behind material progress. This is largely due to the better organization of the physical sciences, as compared with those that have to do with human conduct. "Now, civilized man, although he has learned not only to avert the dangers of the physical forces, but even to subjugate and utilize them, has made no progress with the social forces, and looks upon the passions precisely as the savage looks upon the tornado. Man is only civilized in relation to the lower and simpler phenomena. Toward the higher and more complex phenomena he is still a savage.... This difference is wholly due to the fact that while we now have sciences of physics, chemistry, geology, and bacteriology, which teach the true nature of storms, electricity, gases, earthquakes, and disease germs, we have no science of social psychology or sociology that teaches the true nature of human motives, desires, and passions, or of social wants and needs and the psychic energy working for their satisfaction." There is a sense in which it is true, also, that the problem of morality is more difficult for science to handle. The nature of moral life makes classification and explanation more difficult.
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