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While highly respected among evolutionary scholars, the sociologist, anthropologist and philosopher Edward Westermarck is now largely forgotten in the social sciences. This book is the first full study of his moral and social theory, focusing on the key elements of his theory of moral emotions as presented in The Origin and Development of the Moral Ideas and summarised in Ethical Relativity. Examining Westermarck’s evolutionary approach to the human mind, the author introduces important new themes to scholarship on Westermarck, including the pivotal role of emotions in human reciprocity, the evolutionary origins of human society, social solidarity, the emergence and maintenance of moral norms and moral responsibility. With attention to Westermarck’s debt to David Hume and Adam Smith, whose views on human nature, moral sentiments and sympathy Westermarck combined with Darwinian evolutionary thinking, Morality Made Visible highlights the importance of the theory of sympathy that lies at the heart of Westermarck’s work, which proves to be crucial to his understanding of morality and human social life. A rigorous examination of Westermarck’s moral and social theory in its intellectual context, this volume connects Westermarck’s work on morality to classical sociology, to the history of evolutionism in the social and behavioural sciences, and to the sociological study of morality and emotions, showing him to be the forerunner of modern evolutionary psychology and anthropology. In revealing the lasting value of his work in understanding and explaining a wide range of moral phenomena, it will appeal to scholars of sociology, anthropology and psychology with interests in social theory, morality and intellectual history.

Professor Freeman defined history as “past politics.” Mr. Buckle argued that the essence of the historical evolution consists in intellectual progress. Many present-day economists hold that the dominant forces in the historical development are economic. Churchmen consistently make the chief factor in history to be religion. Whether the upholders of these several interpretations of history would have us understand them as speaking of the ultimate goal of the historic evolution, or merely of the dominant motive under which men and society act, none of these interpretations can be accepted by the student of the facts of the moral life of the race as a true reading of history. To him not only does moral progress constitute the very essence of the historic movement, but the ethical motive presents itself as the most constant and regulative force in the evolution of humanity. His chief interest in all the other factors of the historical evolution is in noting in what way and in what measure they have contributed to the growth and enrichment of the moral life of mankind. Thus the historian of morals is deeply interested in the growth of political institutions among men, but chiefly in observing in what way these institutions have affected for good or for evil the moral life of the nation. Particularly is the progress of the world toward political unity a matter of profound concern to him, not because he regards the establishment of the world state as an end in itself, but because the universal state alone can furnish those conditions under which the moral life of humanity can most freely expatiate and find its noblest and truest expression. It is the same with intellectual progress. The student of morals recognizes the fact that the progress of the race in morality is normally dependent upon its progress in knowledge—that conscience waits upon the intellect. But in opposition to Buckle and those of his school, he maintains that, so far from an advance in knowledge constituting the essence of a progressive civilization, this mental advance constitutes merely the condition precedent of real civilization, the distinctive characteristic of which must be a true morality. A civilization or culture which does not include this is doomed to quick retrogression and decay. As Benjamin Kidd truly observes, “When the intellectual development of any section of the race, for the time being, outruns the ethical development, natural selection has apparently weeded it out like any other unsuitable product.” As with the political and intellectual elements of civilization so is it with the economic. The outward forms of the moral life are, it is true, largely determined by the industry of a people; but the informing spirit of morality is the expression of an implanted faculty. It is elicited but not created by environment. No industrial order from which it is lacking can long endure. Natural selection condemns it as unfit. And this we are beginning to recognize—that economics and ethics cannot be divorced, that every great industrial problem is at bottom a moral problem. To the student of the ethical phase of history all social reformers from the old Hebrew prophets down to Karl Marx and Henry George are primarily moralists pleading for social justice, equity, and righteousness.