Better-World Philosophy

J. Howard Moore was an early advocate of animal rights. His scientific background and moral philosophy deeply influenced his writings. Moore was also associated with the broader humanitarian movement of the late 19th and early 20th centuries, which sought to improve the treatment of both humans and animals.^[1]

The book was part of a larger body of work by Moore that includes titles such as The Universal Kinship (1906) and The New Ethics (1907). These works collectively advanced his belief in the interconnectedness of all life and the need for a moral evolution that would lead to a more compassionate world.^[1]

 

Better-World Philosophy presents a view of human life as a continuous struggle to manage desires within the constraints of the universe and society. Moore advocates for a deeper understanding of the laws governing the universe and a more ethical approach to social organization, with a particular emphasis on the treatment of sentient beings, including animals. The book is a call to reevaluate and improve the way humans interact with both the inanimate world and each other, aiming for a better, more harmonious world where all sentient beings are considered.

Moore begins his exploration with "The Problem of Industry", where he posits that humans, like all sentient beings, are driven by fundamental desires, primarily the desire to avoid pain and experience pleasure. He describes industry as the mechanism through which humans manage the inanimate universe to fulfill these desires, emphasizing that labor is an essential but generally undesirable aspect of this process. To minimize the burden of labor, humans have historically employed three main strategies: shirking, the use of machinery, and cooperation. According to Moore, industry represents the collective human effort to manage resources and satisfy desires, not just for survival, but also for comfort and societal advancement.

In the chapter titled "Blunders in Understanding the Universe", Moore identifies two significant errors in human attempts to interpret and interact with the world: the belief that the universe is lawless, and the misconception that the inanimate universe is animate, conscious, or voluntary. He argues that the universe operates according to consistent and predictable laws, which are crucial for humans to understand in order to effectively manage and foresee future events. Moore contends that failing to recognize these laws leads to futile attempts to influence the inanimate world through rituals, prayers, or sacrifices, which are based on the false assumption that the universe possesses sentience.

"The Social Problem" section explores the relationships between individuals and the broader universe, focusing on the evolution of social desires through communal living. These desires, which go beyond basic survival, create a "social problem" rooted in the challenge of balancing individual and collective needs. Moore argues that achieving a harmonious society requires carefully considering both personal fulfillment and the well-being of the community. He also critiques the notion that what is "natural" is inherently good, addressing what is now known as the appeal to nature fallacy. Moore emphasizes that natural processes are indifferent to human morality, urging a more critical and thoughtful approach to understanding how human desires, societal needs, and the natural world intersect.

In his examination of egoism and altruism, Moore discusses the tension between self-interest and the consideration of others, including other sentient beings, particularly animals. He suggests that egoism is a natural outcome of the struggle for survival, where individuals prioritize their own needs and desires. Altruism, on the other hand, has evolved primarily through group dynamics and social cooperation, where the well-being of the group or community is considered. Moore further explores how these tendencies manifest in human behavior, particularly in the exploitation of animals and fellow humans. He underscores the ethical implications of egoism, especially when it leads to the mistreatment of other sentient beings.

In "The Social Ideal", Moore presents his vision of an ideal society, where the relationships between individuals are optimized to satisfy the desires of the universe, promoting harmony and universal welfare. He argues that the ideal relationship between sentient beings, including humans and animals, is one that actively contributes to the overall happiness and fulfillment of the entire universe. Moore believes that in such a society, individual desires would be aligned with the broader needs of the community, leading to greater collective well-being and ethical treatment of all sentient beings.

The book also delves into "The Derivation of the Natures of Living Beings", where Moore explains that the nature of any species or individual is shaped by a combination of heredity and environment. He discusses how both inanimate and animate environments, including the interactions between species, influence evolution and behavior. Moore argues that these factors are critical in determining the characteristics and tendencies of living beings, including their capacity for sentience, and their ethical obligations towards other species.

In the final chapters, "Race Culture" and "Individual Culture", Moore explores the role of society in promoting or hindering evolution and cultural development, with a particular focus on ideas related to the eugenics movement of his time. He argues that human evolution can be consciously guided through "social self-culture", where society intentionally selects and promotes desirable traits. Moore emphasizes the importance of both individual and collective efforts in cultivating a more ethical and intelligent society, stressing the role of environmental factors in shaping human development. He critiques the current state of human culture, which he perceives as overly focused on intellectual development at the expense of moral and altruistic growth. Moore advocates for a cultural shift that recognizes the inherent value of all sentient beings, including animals, and promotes their well-being alongside human advancement.

 

The book elicited a range of responses, with critics noting Moore's energetic and fervent writing style.^[1] The Journal of Education praised it for its clarity, originality, and expected strong influence, noting its readability and the author's enthusiastic approach.^[2] The Advocate of Peace described it as a strong and thought-provoking book that explores the relationship between social inheritances and the environment, advocating for the cultivation of higher values such as cooperation over egoism for the betterment of humanity.^[3] The reviewer for the Oakland Enquirer called it a valuable and thought-provoking work that examines human society through the lens of biological monism, advocating for the conscious modification of human environments to foster cooperation and elevate civilisation.^[4]

Lester Frank Ward offered high praise, appreciating its depth and originality of thought, while David Starr Jordan applauded its lively style and daring conclusions, recommending it as a must-read for those studying social advancement.^[5] The book brought Moore to the attention of Henry S. Salt, who began a correspondence with Moore that developed into a strong friendship.^[1] It also received endorsements from Henry Demarest Lloyd, Robert G. Ingersoll, George D. Herron, and John Peter Altgeld.^[6]

The book was first published by The Ward Waugh Publishing Company in Chicago in 1899.^[1] It was later published by Charles H. Kerr in Chicago in 1906^[7] and Ernest Bell in London in 1907.^[8]

• Better-World Philosophy (first edition) at the Internet Archive
• Better-World Philosophy (1906 edition) at the Internet Archive