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 end to which the means conduce, i.e. certain objects or feelings which have nothing in common but their pleasantness, and which, if they began to be painful, would at once be neglected.

Selfishness excludes passion: so far as we are selfish we do not lose ourselves in anything, but remain cold-blooded; hence selfishness prevents crimes of a certain sort. It excludes all working for any end which is looked on as what matters, irrespective of our private comfort; hence a man who starved his children that he might pursue his hobby, however immoral, need not in that respect be selfish in the proper sense. Further, it seems to exclude participation with others; the pleasures of sexual intercourse or of the table need not be selfish in themselves, but only in their consequences, and so far as all self-indulgence inclines to selfishness.

This, it seems to me, is the description of what is ordinarily called selfishness: it is not co-extensive with the bad, but is a form of it. But we have not yet properly understood it as immoral and opposed to the good: we must do this, and, to do it, we must know what the bad self and the good self in general are, a task which has now for some time awaited us.

The existence of two selves in a man, a better self which takes pleasure in the good, and a worse self which makes for the bad, is a fact which is too plain to be denied. In the field of religion we hear of an inward man delighting in God’s law, which would have me do what I do not do, and of another self which takes pleasure in what I abhor; but in morals we have nothing to do with these. We can not consider either the good or bad self in its relation to the divine will, because that would be to pass at once beyond mere morality. But, apart from religion, the good and bad selves no doubt exist, and every one knows what they mean. I feel at times identified with the good, as though all my self were in it; there are certain good habits and pursuits and companies which are natural to me, and in which I feel at home. And then again there are certain bad habits and pursuits and companies in which perhaps I feel no less at home, in which also I feel myself to be myself; and I feel that, when I am good and when I am bad, I am not the same man but quite different, and the world to the one self seems quite another thing to what it does