Better-World Philosophy
Better-World Philosophy: A Sociological Synthesis is an 1899 treatise by American zoologist and philosopher J. Howard Moore, published by The Ward Waugh Company. Drawing on ethics, sociology, and evolutionary theory, the book presents Moore’s view that moral and social progress depend on recognizing the unity of life and extending ethical concern to all sentient beings. It explores how desire, labor, heredity, and cooperation shape moral development and social organization, and argues that education and social reform can advance human and animal welfare.
Upon its release, Better-World Philosophy received a mixed critical response. Some reviewers, including The [Literary World (Boston)|The Literary World], described Moore's outlook as pessimistic, while others, such as the Journal of Education and the Advocate of Peace, praised its clarity and ethical seriousness. The book was endorsed by figures including Henry Demarest Lloyd, Robert G. Ingersoll, George D. Herron, and John Peter Altgeld, and attracted the attention of English humanitarian Henry S. Salt, who began corresponding with Moore.
According to historian Donna L. Davey, Better-World Philosophy was Moore's first major work and reflected both his moral idealism and his belief in moral education and eugenics as instruments of social improvement. The book was first published in Chicago by the Ward Waugh Publishing Company in 1899, reissued by Charles H. Kerr & Company in 1906, and published in London by Ernest Bell in 1907.
Background
was an American zoologist and philosopher. He was an early advocate of animal rights and ethical vegetarianism. Moore's scientific background and moral philosophy deeply influenced his writings. He 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.Better-World Philosophy was part of a larger body of work by Moore including titles such as, Why I Am a Vegetarian, The Universal Kinship and The New Ethics. 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.
Summary
Better-World Philosophy is organized into nine sections, each outlining an aspect of Moore's sociological and ethical system. The chapters progress from human labor and understanding of nature to moral and social evolution, culminating in collective and individual ethical cultivation. In a brief prefatory note, he writes that the book "does not claim to be infallible—simply serious."The problem of industry
Moore begins by describing humanity as part of the animal world and driven by desire. To satisfy these desires, people must manage and foresee the inanimate universe. Industry, he writes, is the organized management of nature for human purposes. Labor defines humanity's relation to the universe, and people seek to escape it through shirking, machinery, and cooperation.Blunders
This chapter identifies two major "blunders" made by humankind: misunderstanding the universe as lawless, and conceiving the inanimate world as conscious or voluntary. These errors, according to Moore, distort the human approach to knowledge and progress.The social problem
Moore defines the social problem as the relation of each individual to the rest of the universe. It arises from the plurality and sociability of life. Even when socialized, this relation remains the same in principle, but is complicated by conscious interdependence among individuals. Social desires, evolved through associated life, are satisfied by cooperation rather than domination. Moore rejects the supposed infallibility of nature arguing that morality must be created consciously.Egoism and altruism
In the nature of living beings, Moore identifies two elements: the impulse to act for oneself and the impulse to act for others. He discusses the origin of these tendencies, arguing that egoism developed through the struggle of individuals to survive, while altruism arose chiefly from struggles between groups. This balance between self-interest and sympathy forms the moral basis of social evolution.The preponderance of egoism
Moore surveys the dominance of egoism in human and animal life. He describes human egoism as especially insolent and extravagant in its treatment of other species and of fellow humans. The persistence of selfish behavior, he suggests, is the chief obstacle to moral and social progress.The social ideal
The social ideal concerns the "ideal relation" among all beings in the universe — the relation that best promotes the satisfaction of universal desire. Moore holds that this relation mirrors what any individual would wish for themselves: a harmony of interests across the animate universe. He argues that this principle is affirmed by the teachings of human sages and by historical, biological, and cosmic tendencies.The derivation of the natures of living beings
Moore defines the nature of any being as the character of its conscious tendencies to act. The nature of organisms results from the interaction of heredity and environment. He describes environment as a trinity of inanimate, animate, and internal factors, each contributing to evolution.Race culture
This chapter addresses heredity and moral progress through education and environmental influence. Moore argues that humanity can regenerate itself through conscious modification of the "generative stream", improving conditions by environmental and social selection rather than by chance. He discusses the role of punishment, the neutralization of harmful selection, and the displacement of harsh natural discrimination by deliberate self-culture.Individual culture
The final chapter turns to personal ethics. Moore maintains that true culture is not merely intellectual but moral. The inculcation of altruism, he writes, is as important as the accumulation of knowledge. Because people are naturally egoistic, conscious culture must work to eliminate selfishness with the same effort once devoted to developing intellect. He concludes with the call to reform human nature through moral self-discipline and "neural" transformation.Reception
Contemporary
In the Oakland Enquirer, A. A. Denison referred to Better-World Philosophy as a "suggestive and valuable" contribution to progressive thought. He described Moore's style as clear and logical and noted his use of evolutionary ideas in discussions of ethics and social reform. Denison regarded the book as an intelligent and useful guide for readers interested in social improvement and the development of moral and economic thought.A review in The Literary World described Moore as an "incurable pessimist", arguing that his outlook focused too heavily on the darker aspects of human nature and cruelty. The reviewer acknowledged Moore's moral earnestness but criticised his tone as overly severe and despairing, questioning whether a philosophy so pessimistic could inspire social improvement. Despite this, the review recognised the book's call for altruistic education and reform as sincere, though doubted its practical impact.
In the Journal of Education, the book was described as clear, original, and likely to exert considerable influence, with the reviewer noting its readability and the author's enthusiasm. The Advocate of Peace characterised it as a thoughtful examination of the relationship between social inheritance and environment, emphasising its advocacy of cooperation and moral development as means of social improvement.
The School Journal reported that Lester Frank Ward found the book notable for its depth and originality of thought, while David Starr Jordan described it as lively in style and bold in conclusion, recommending it to readers interested in social advancement. The People's Press endorsed the book and printed statements of support from Henry Demarest Lloyd, Robert G. Ingersoll, George D. Herron, and John Peter Altgeld.
After reviewing the book, Henry S. Salt the English humanitarian and author of Animals' Rights: Considered in Relation to Social Progress, corresponded with Moore, beginning a friendship that continued for several years.