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Buddhism and other religious and ethical systems, however, have long recognized and sought to correct this prejudice in favour of the self. A scholar of Judaism, commenting on the Torah, wrote: ‘In morals, holiness negatively demanded resistance to every urge of nature which made self-serving the essence of human life; and positively, submission to an ethic which placed service to others at the centre of its system.’6 It would be naive to expect that all men could be persuaded to place service to others before service to self. But with sufficient resolve on the part of governments and institutions that influence public opinion and set international standards of behaviour, a greater proportion of the world’s population could be made to realize that self-interest (whether as an individual, a community or a nation) cannot be divorced entirely from the interests of others. Instead of assuming that material progress will bring an improvement in social, political and ethical standards, should it not be considered that an active promotion of appropriate social, political and ethical values might not only aid material progress but also help ensure that its results are wisely and happily distributed? ‘Wealth enough to keep misery away and a heart wise enough to use it’7 was described as the ‘greatest good’ by Aeschylus, who lived in an age when, after decades of war, revolution and tyrannies, Athenian democracy in its morning freshness was beginning to prove itself as a system wonderfully suited to free, thinking men. A
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