Society And its Purpose
Book 4 - Psychological Laws and the End of Civil Societies
CHAPTER 11
Does real good necessarily produce contentment of spirit? - The distinction between absolute and relative good
629. I have dealt with the different kinds of real good and evil and the manner of their evaluation. I have also refuted the modern errors about this evaluation, indicated the absurd, disastrous consequences of these errors, and established the principles according to which a wise government must contribute to the production of the real good and evil. We must now consider the efficacy of each good we have mentioned in producing contentment of spirit, the necessary end of society.
630. Real good, as I have said, is suitable for producing human contentment. Hence the duty of a government to work for it. But does real good always and infallibly obtain its effect? And if not, why not? - Before answering these questions, we need to recall the distinction between absolute and relative good. I said that absolute good is moral good, virtue and merit, and their eudaimonological appurtenances. Relative good is all other good whether physical, intellectual or simply thought of as good.
631. Absolute good can never fail to produce its favourable effect on the state of our spirit. True, complete virtue cannot fail to give us truthful, stable contentment as well as hidden joys. Furthermore, a virtuous soul enjoys good that brings in its wake admirable and excellent actions, noble thoughts and pure intentions. This effect, as I said, cannot fail, not only because the efficacy of absolute good itself is completely certain, but because the disposition of spirit necessary for allowing the effect of contentment is always present in upright people. Virtue itself disposes the spirit to be content and happy, and simultaneously bestows contentment and happiness.
632. This is not the case with relative good which can contribute to contentment only if it finds the human spirit well disposed and conditioned to receive its good effect of contentment. But it can do nothing about contentment if the spirit of the person who possesses the good lacks the necessary interior dispositions for it.
633. Political philosophy therefore should teach the political theorist to direct his meditation to the prior dispositions necessary to the human spirit if relative good is to contribute to the spirit's contentment. The obligation of government to make this good grow in societies rests totally on the supposition that such good does truly contribute to human contentment. Governmental wisdom has a responsibility for providing relative good for the societies it governs, but a much greater responsibility for procuring the appropriate dispositions of spirit for receiving the beneficial effect. I must therefore say a few words about these dispositions [App., no. 11].