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Updated: May 7, 2025
Though this is not so, yet moral truthfulness forbids us to assent to what we, however falsely, believe to be untrue. Hence while the virtue of faith remains untouched, its exercise with regard to particular points may be inculpably suspended through ignorance, stupidity, misinformation, and other causes.
But a man who can characterize a vulgar pattern as immoral, plainly uses the term "morality" in some transcendental, non-natural sense, and therefore cannot be regarded as an exponent of the precise theory referred to. Still, as this larger idea of morality includes the lesser and more restricted, we may consider Mr. Ruskin and his disciples among those to whom the case of Lippo Lippi and many another presents a distinct difficulty. "Many another," for the principle ought to extend to every branch of fine art; and we should be prepared to maintain that there never has been, or could have been, a truly great musician, or sculptor, or poet, who was not also a truly good man. In a way the position is defensible enough; for one can, in every contrary instance, patch up the artist's character or else pick holes in his work. Who is to settle what is a truly great work or a truly good man. But a position may be quite defensible, yet obviously untrue. Again, if by great art we mean that which is subordinated to some great and good purpose, we are characterizing it by a goodness which is extrinsic to it, and is not the goodness of art itself, as such. If the end of fine art is to teach, then its goodness must be estimated by the matter and manner of its teaching, and a "moral pocket-handkerchief" must take precedence of many a Turner. Yet it would even then remain questionable whether a good and great moral teacher is necessarily a good man. In truth, a good man is one who obeys his conscience, and whose conscience guides him right. If, in defect of the latter condition, we allow that a man is good or well-meaning, it is because we suppose that his conscience is erroneous inculpably, and that he is faithful to right order as far as he understands it. But one who sees right and wills wrong is in no sense good, but altogether bad. Allowing that for the solution of some delicate moral problems a certain height of tone and keenness of insight inseparable from habitual conscientiousness is necessary, yet mere intellectual acumen, in the absence of any notably biassing influence, suffices to give us as great a teacher as Aristotle, who, if exonerated from graver charges, offers no example of astonishing elevation of heart at all proportioned to the profundity of his genius. We do not deny that in the case of free assent to beliefs fraught with grave practical consequences, the moral condition of the subject has much to do with the judgments of the intellect. But first principles and their logical issues belong to the domain of necessary truth; while in other matters a teacher may accept current maxims and sentiments with which he has no personal sympathy, and weave from all these a whole system of excellent and orthodox moral teaching. And if one may be a good moralist and a bad man, why
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