Virtue Of Selfishness Quotes

The man who does not value himself, cannot value anything or anyone.

Love is blind, they say; sex is impervious to reason and mocks the power of all philosophers. But, in fact, a person's sexual choice is the result and sum of their fundamental convictions. Tell me what a person finds sexually attractive and I will tell you their entire philosophy of life. Show me the person they sleep with and I will tell you their valuation of themselves. No matter what corruption they're taught about the virtue of selflessness, sex is the most profoundly selfish of all acts, an act which they cannot perform for any motive but their own enjoyment - just try to think of performing it in a spirit of selfless charity! - an act which is not possible in self-abasement, only in self-exultation, only on the confidence of being desired and being worthy of desire. It is an act that forces them to stand naked in spirit, as well as in body, and accept their real ego as their standard of value. They will always be attracted to the person who reflects their deepest vision of themselves, the person whose surrender permits them to experience - or to fake - a sense of self-esteem .. Love is our response to our highest values - and can be nothing else.

Men who reject the responsibility of thought and reason can only exist as parasites on the thinking of others.

In a free society, one does not have to deal with those who are irrational. One is free to avoid them.

Man is the only living species that has the power to act as his own destroyer - and that is the way he has acted through most of his history.

The freedom of speech of private individuals includes the right to not agree, not to listen, and not to finance one's own antagonists.

In order to deal with reality successfully - to pursue and achieve the values which his life requires - man needs self-esteem; he needs to be confident of his efficacy and worth.

There can be no compromise on moral principles.

To love is to value. Only a rationally selfish man, a man of self esteem, is capable of love - because he is the only man capable of holding firm, consistent, uncompromising, unbetrayed value. The man who does not value himself, cannot value anything or anyone

Remember that rights are moral principles which define and protect a man's freedom of action, but impose no obligations on other men.

There can be no justification for choosing any part of that which one knows to be evil.

A Conformist is a man who declares, "It's true because others believe it" - but an Individualist is NOT a man who declares, "It's true because I believe it." An Individual declares, "I believe it because I see in reason that it is true.

In every class of society, gratitude is the rarest of all human virtues.

Observe how many people evade, rationalize and drive their minds into a state of blind stupor, in dread of discovering that those they deal with- their "loved ones" or friends or business associates or political rulers- are not merely mistaken, but evil. Observe that this dread leads them to sanction, to help and to spread the very evil whose existence they fear to acknowledge.

Psychologically, the choice "to think or not" is the choice "to focus or not." Existentially, the choice "to focus or not" is the choice "to be conscious or not." Metaphysically, the choice "to be conscious or not" is the choice of life or death.

A genius is a genius, regardless of the number of morons who belong to the same race - and a moron is a moron, regardless of the number of geniuses who share his racial origin.

The ' pleasure' of being drunk is obviously the pleasure of escaping from the responsibility of Consciousness.

The cult of moral grayness is a revolt against moral values.

Faith is the commitment of one's consciousness to beliefs for which one has no sensory evidence or rational proof. When man rejects reason as his standard of judgement, only one alternative standard remains to him: his feelings. A mystic is a man who treats his feelings as tools of cognition. Faith is the equation of feelings with knowledge

It is an occult law moreover, that no man can rise superior to his individual failings without lifting, be it ever so little, the whole body of which he is an integral part. In the same way no one can sin, nor suffer the effects of sin, alone. In reality, there is no such thing as 'separateness' and the nearest approach to that selfish state which the laws of life permit is in the intent or motive.

Paradox is beloved of novelists. The despised savior, the humane whore, the selfish man suddenly munificent, the wise fool, and the cowardly hero. Most writers spend their lives writing about unexpected malice in the supposedly virtuous, and unexpected virtue in the supposedly sinful.

Morality is a code of black and white. When and if men attempt a compromise, it is obvious which side will necessarily lose and which will necessarily profit.

To abstain from condemning a torturer, is to become an accessory to the torture and murder of his victims.

Man's basic vice, the source of all his evils, is the act of unfocusing his mind, the suspension of his consciousness, which is not blindness, but the refusal to see, not ignorance, but the refusal to know.

The Civilized… murder their children by producing too many of them without being able to provide for their well-being. Morality or theories of false virtue stimulate them to manufacture cannon fodder, anthills of conscripts who are forced to sell themselves out of poverty. This improvident paternity is a false virtue, the selfishness of pleasure.

The Argument from Intimidation is a confession of intellectual impotence.

No man can have a right to impose an unchosen obligation , an unrewarded duty or an involuntary servitude on another man. There can be no such thing as " the right to enslave .

Individual rights are the means of subordinating society to moral law.

Racism is a doctrine of, by and for brutes.

An Individualist is a man who lives for his own sake and by his own mind; he neither sacrifices himself to others nor sacrifices others to himself; he deals with men as a trader - not as a looter; as a producer - not as a Attila.

Love is blind, they say; sex is impervious to reason and mocks the power of all philosophers. But, in fact, a man’s sexual choice is the result and the sum of his fundamental convictions. Tell me what a man finds sexually attractive and I will tell you his entire philosophy on life. Show me the woman he sleeps with and I will tell you his valuation of himself. No matter what corruption he’s taught about the virtue of selflessness, sex is the most profoundly selfish of all acts, an act which he cannot perform for any motive but his own enjoyment–just try to think of performing it in a spirit of selfless charity!–an act which is not possible in self-abasement, only in self-exaltation, only in confidence of being desired and being worthy of desire.

Love without truth and honor is licentious in nature. Love without commitment is promiscuous and fleeting. Love without virtue and understanding is savage and selfish. Love without respect is short-lived. Love without these conditions is without God.

Happiness is possible only to a rational man, the man who desires nothing but rational goals, seeks nothing but rational values and finds his joy in nothing but rational actions.

There is only one reality - the reality knowable to reason. And if man does not choose to perceive it, there is nothing else for him to perceive; if it is not of this world that he is conscious, then he is not conscious at all

It is pleasure that lurks in the practice of every one of your virtues. Man performs actions because they are good for him, and when they are good for other people as well they are thought virtuous: if he finds pleasure in helping others he is benevolent; if he finds pleasure in working for society he is public-spirited; but it is for your private pleasure that you give twopence to a beggar as much as it is for my private pleasure that I drink another whiskey and soda. I, less of a humbug than you, neither applaud myself for my pleasure nor demand your admiration.

Does it help if we're so strong-willed, stubborn, ambitious, and selfish that we always overcome everything in our way no matter what?" asked Wang-mu. "I think those are the pertinent virtues, yes," said Peter. "Then let's do it. That's us in spades.

The competition between the two forces can be succinctly expressed as follows: Within groups selfish individuals beat altruistic individuals, but groups of altruists beat groups of selfish individuals. Or, risking oversimplification, individual selection promoted sin, while group selection promoted virtue.

Racism negates two aspects of man's life: reason and choice, or mind and morality, replacing them with chemical predestination.

The question of whether one alleges the Superiority or Inferiority of any given race is irrelevant; racism has only one psychological root: the racist's sense of his own Inferiority.

A man who seeks escape from the responsibility of supporting his life by his own thought and effort, and wishes to survive by conquering, ruling and exploiting others, is NOT an Individualist.

I have seen a land shining with goodness, where each man protects his brother's dignity as readily as his own, where war and want have ceased and all races live under the same law of love and honour. I have seen a land bright with truth, where a man's word is his pledge and falsehood is banished, where children sleep safe in their mother's arms and never know fear or pain. I have seen a land where kings extend their hands in justice rather than reach for the sword; where mercy, kindness, and compassion flow like deep water over the land, and men revere virtue, revere truth, revere beauty, above comfort, pleasure or selfish gain. A land where peace reigns in the hill, and love like a fire from every hearth; where the True God is worshipped and his ways acclaimed by all.

The failure of modern culture lies not in its principle of individualism, not in the idea that moral virtue is the same as the pursuit of self-interest, but in the deterioration of the meaning of self-interest; not in the fact that people are too much concerned with their self-interest, but that they are not concerned enough with the interest of their real self; not in the fact that they are too selfish, but that they do not love themselves.

Angels can fly because they can take themselves lightly. This has been always the instinct of Christendom, and especially the instinct of Christian art. Remember how Fra Angelico represented all his angels, not only as birds, but almost as butterflies. Remember how the most earnest mediaeval art was full of light and fluttering draperies, of quick and capering feet. It was the one thing that the modern Pre-raphaelites could not imitate in the real Pre-raphaelites. Burne-Jones could never recover the deep levity of the Middle Ages. In the old Christian pictures the sky over every figure is like a blue or gold parachute. Every figure seems ready to fly up and float about in the heavens. The tattered cloak of the beggar will bear him up like the rayed plumes of the angels. But the kings in their heavy gold and the proud in their robes of purple will all of their nature sink downwards, for pride cannot rise to levity or levitation. Pride is the downward drag of all things into an easy solemnity. One "settles down" into a sort of selfish seriousness; but one has to rise to a gay self-forgetfulness. A man "falls" into a brown study; he reaches up at a blue sky. Seriousness is not a virtue. It would be a heresy, but a much more sensible heresy, to say that seriousness is a vice. It is really a natural trend or lapse into taking one's self gravely, because it is the easiest thing to do. It is much easier to write a good Times leading article than a good joke in Punch. For solemnity flows out of men naturally; but laughter is a leap. It is easy to be heavy: hard to be light. Satan fell by the force of gravity.

Any alleged "right" of one man, which necessitates the violation of the rights of another isn't and can't be a right.

A right doesn't include the material implementation of that right by other men; it includes only the freedom to earn that implementation by one's own effort.

Self-esteem is not a value that, once achieved, is maintained automatically thereafter; like every other human value, including life itself, it can be maintained only by action. Self-esteem, the basic conviction that one is competent to live, can be maintained only so long as one is engaged in a process of growth, only so long as one is committed to the task of increasing one's efficacy. In living entities, nature does not permit stillness: when one ceases to grow, one proceeds to disintegrate--in the mental no less than in the physical.

The political function of 'the right of free speech' is to protect dissenters and unpopular minorities from forcible suppression - not to guarantee them the support, advantages, and rewards of a popularity they have not gained.

The necessary consequence of man's right to life is his right to self-defense. In a civilized society, force may be used only in retaliation and only against those who initiate its use. All the reasons which make the initiation of physical force an evil, make the retaliatory use of physical force a moral imperative. If some "pacifist" society renounced the retaliatory use of force, it would be left helplessly at the mercy of the first thug who decided to be immoral. Such a society would achieve the opposite of its intention: instead of abolishing evil, it would encourage and reward it.

The "pleasure" of being drunk is obviously the pleasure of escaping from the responsibility of consciousness. And so are the kind of social gatherings, held for no other purpose than the expression of hysterical chaos, where the guests wander around in an alcoholic stupor, prattling noisily and senselessly, and enjoying the illusion of a universe where one is not burdened with purpose, logic, reality or awareness.

Something is profoundly wrong with the way we live today. For thirty years we have made a virtue out of the pursuit of material self-interest: indeed, this very pursuit now constitutes whatever remains of our sense of collective purpose. We know what things cost but have no idea what they are worth. We no longer ask of a judicial ruling or a legislative act: Is it good? Is it fair? Is it just? Is it right? Will it help bring about a better society or a better world? Those used to be the political questions, even if they invited no easy answers. We must learn once again to pose them. The materialistic and selfish quality of contemporary life is not inherent in the human condition. Much of what appears "natural" today dates from the 1980s: the obsession with wealth creation, the cult of privatization and the private sector, the growing disparities of rich and poor. And above all, the rhetoric that accompanies these: uncritical admiration for unfettered markets, disdain for the public sector, the delusion of endless growth. We cannot go on living like this. The little crash of 2008 was a reminder that unregulated capitalism is its own worst enemy: sooner or later it must fall prey to its own excesses and turn again to the state for rescue. But if we do no more than pick up the pieces and carry on as before, we can look forward to greater upheavals in years to come.

The precept: “Judge not, that ye be not judged” . . . is an abdication of moral responsibility: it is a moral blank check one gives to others in exchange for a moral blank check one expects for oneself. There is no escape from the fact that men have to make choices; so long as men have to make choices, there is no escape from moral values; so long as moral values are at stake, no moral neutrality is possible. To abstain from condemning a torturer, is to become an accessory to the torture and murder of his victims. The moral principle to adopt in this issue, is: “Judge, and be prepared to be judged.

Of all the varieties of virtues, liberalism is the most beloved.

The whole idea of "leaners" and "lifters" is the central teaching of the right wing ideologue, Ayn Rand, who penned books like The Virtue of Selfishness. It’s a self-serving crock. Rand found out the hard way. After a lifetime proselytising on behalf of the "producers" and denouncing anyone needing government assistance as "parasites," when Rand became old and sick, she discovered that even a bestselling author could not afford health care in the neoliberal US. She availed herself of Medicare and ended her life on what she had despised – social security. ~ an edited extract from "The Life of I: the new culture of narcissism" ~Anne Manne~

One of the things I can’t stand about Christians is their admiration of meekness. Imagine elevating meekness into a virtue! Meekness! Can you imagine a heaven filled only with the meek? What a dreadful idea. The food would get cold while everyone passed the dishes to everyone else. Meekness is no good, Derfel. Anger and selfishness, those are the qualities that make the world march.

You wanted to live," he says. "You say that like it's a good thing. A virtue." "What is it really?" I think about this. "Selfish." "Wanting to live is selfish?" "Yes.

The hidden and awful Wisdom which apportions the destinies of mankind is pleased so to humiliate and cast down the tender, good, and wise; and to set up the selfish, the foolish, or the wicked. Oh, be humble, my brother, in your prosperity! Be gentle with those who are less lucky, if not more deserving. Think, what right have you to be scornful, whose virtue is a deficiency of temptation, whose success may be a chance, whose rank may be an ancestor's accident, whose prosperity is very likely a satire.

Ethics is not a mystic fantasy--nor a social convention--nor a dispensable, subjective luxury...Ethics is an objective necessity of man's survival--not by the grace of the supernatural nor of your neighbors nor of your whims, but the grace of reality and the nature of life.

In spiritual issues--(by "spiritual" I mean: "pertaining to man's consciousness")--a trader is a man who does not seek to be loved for his weaknesses or flaws, only for his virtues, and who does not grant his love to the weaknesses or the flaws of others, only to their virtues.

One who is content with what he has, and who accepts the fact that he inevitably misses very much in life, is far better off than one who has much more but who worries about all he may be missing . . . the relative perfection which we must attain to in this life if we are to live as sons of God is not the twenty-four-hour-a-day production of perfect acts of virtue, but a life from which practically all the obstacles to God's love have been removed or overcome. One of the chief obstacles to this perfection of selfless charity is the selfish anxiety to get the most out of everything, to be a brilliant success in our own eyes and in the eyes of other men. We can only get rid of this anxiety by being content to miss something in almost everything we do. We cannot master everything, taste everything, understand everything, drain every experience to its last dregs. But if we have the courage to let almost everything else go, we will probably be able to retain the one thing necessary for us— whatever it may be. If we are too eager to have everything, we will almost certainly miss even the one thing we need. Happiness consists in finding out precisely what the "one thing necessary" may be, in our lives, and in gladly relinquishing all the rest. For then, by a divine paradox, we find that everything else is given us together with the one thing we needed.

Failing to have a cake after one has eaten it, is not a “compromise.

The theory that holds "good blood" or "bad blood" as a moral-intellectual criterion , can lead to nothing but torrents of blood in practice.

One gains a profoundly personal, selfish joy from the mere existence of the person one loves. It is one’s own personal, selfish happiness that one seeks, earns and derives from love.

The problem is hedonism. The problem is the preening vanity and selfishness of 'coming out,' of parading private inclinations, of a kind that repel normal people, as if those inclinations were, all by themselves, marks of authenticity and virtue, of suffering and oppression.

Good nature, or what is often considered as such, is the most selfish of all virtues: it is nine times out of ten mere indolence of disposition. William Hazlitt, ‘On the Knowledge of Character’ (1822)

It is to be regretted that the rich and powerful too often bend the acts of government to their selfish purposes. Distinctions in society will always exist under every just government. Equality of talents, of education, or of wealth cannot be produced by human institutions. In the full enjoyment of the gifts of Heaven and the fruits of superior industry, economy, and virtue, every man is equally entitled to protection by law; but when the laws undertake to add to these natural and just advantages artificial distinctions, to grant titles, gratuities, and exclusive privileges, to make the rich richer and the potent more powerful, the humble members of society—the farmers, mechanics, and laborers—who have neither the time nor the means of securing like favors to themselves, have a right to complain of the injustice of their Government.

If life is a process of self-sustaining action, then this is the distinctly human mode of action and survival: to think--to produce--to meet the challenges of existence by a never-ending effort and inventiveness.

It is no accident that narcissists and altruists often have a magnetic attraction to one another. Can you see how perfect the fit is? The altruistic feels the need to selflessly serve others and this is just what the narcissist wants. Narcissists want to be worshipped and gratified in every way possible, and this is just what altruists offer, thinking it demonstrates their moral virtue.

For me the real evil of masturbation would be that it takes an appetite which, in lawful use, leads the individual out of himself to complete (and correct) his own personality in that of another (and finally in children and even grandchildren) and turns it back: sends the man back into the prison of himself, there to keep a harem of imaginary brides. And this harem, once admitted, works against his ever getting out and really uniting with a real woman. For the harem is always accessible, always subservient, calls for no sacrifices or adjustments, and can be endowed with erotic and psychological attractions which no real woman can rival. Among those shadowy brides he is always adored, always the perfect lover: no demand is made on his unselfishness, no mortification ever imposed on his vanity. In the end, they become merely the medium through which he increasingly adores himself . . . . And it is not only the faculty of love which is thus sterilized, forced back on itself, but also the faculty of imagination. The true exercise of imagination, in my view, is (a) To help us to understand other people (b) To respond to, and, some of us, to produce, art. But it has also a bad use: to provide for us, in shadowy form, a substitute for virtues, successes, distinctions etc. which ought to be sought outside in the real world—e.g. picturing all I’d do if I were rich instead of earning and saving. Masturbation involves this abuse of imagination in erotic matters (which I think bad in itself) and thereby encourages a similar abuse of it in all spheres. After all, almost the main work of life is to come out of our selves, out of the little, dark prison we are all born in. Masturbation is to be avoided as all things are to be avoided which retard this process. The danger is that of coming to love the prison.

There is no such thing as "the right to enslave".A nation can do it , just as a man can become a criminal - but neither can do it by right. It doesn't matter in this context, whether a nation was enslaved by force (like soviet Russia), or by vote (like Nazi Germany).

When unlimited and unrestricted by individual rights a government is men's deadliest enemy.

Philanthropy is almost the only virtue which is sufficiently appreciated by mankind. Nay, it is overrated; and it is our selfishness which overrates it.

A rational man never distorts or corrupts his own standards...in order to appeal to the irrationality, dishonesty or stupidity of others.

All public projects are mausoleums, not always in shape, but always in cost.

Good-nature, or what is often considered as such, is the most selfish of all the virtues: it is nine times out of ten mere indolence of disposition.

The self, the place where we live, is a place of illusion. Goodness is connected with the attempt to see the unself, to see and to respond to the real world in the light of a virtuous consciousness. This is the non-metaphysical meaning of the idea of transcendence to which philosophers have so constantly resorted in their explanations of goodness. 'Good is a transcendent reality' means that virtue is the attempt to pierce the veil of selfish consciousness and join the world as it really is. It is an empirical fact about human nature that this attempt cannot be entirely successful.

Happiness is that state of consciousness which proceeds from the achievement of one’s values. If a man values productive work, his happiness is the measure of his success in the service of his life.

Rationality is man's basic virtue, the source of all his other virtues. Man's basic vice, the source of all evils, is the act of unfocussing his mind, the suspension of his conciousness, which is not blindness, but the refusal to see, not ignorance, but the refusal to know. Irrationality is the rejection of man's means of survival and therefore, a commitment to a course of blind destruction; that is anti-mind, anti-life.

The respectable family that supports worthless relatives or covers up their crimes in order to "protect the family name"(as if the moral stature of one man could be damaged by the actions of another) -the bum who boasts that his great-grandfather was an empire-builder, or the small-town spinster who boasts that her maternal great-uncle was a state senator and her third cousin gave a concert at carnegie hall (as if the achievement of one man could rub off on the mediocrity of another) -the parents who search geneological trees in order to evaluate their prospective son-in-law. -the celebrity who starts his autobiography with a detailed account of his family history -All these are samples of racism.

Pride is the downward drag of all things into an easy solemnity. One "settles down" into a sort of selfish seriousness; but one has to rise to a gay self-forgetfulness... Seriousness is not a virtue. It would be a heresy, but a much more sensible heresy, to say that seriousness is a vice. It is really a natural trend or lapse into taking one's self gravely, because it is the easiest thing to do... For solemnity flows out of men naturally; but laughter is a leap. It is easy to be heavy: hard to be light.

If virtue must be discarded on the altar of happiness, then so be it.

Selfishness is not a virtue. Altruism is not a moral weakness. Taxation is the price we pay for civilization.

If some men do not choose to think, but survive by imitating and repeating, like trained animals, the routine of sounds and motions they learned from others, never making an effort to understand their own work, it still remains true that their survival is made possible only by those who did choose to think and to discover the motions they are repeating. The survival of such mental parasites depend on blind chance; their unfocused minds are unable to know whom to imitate, whose motions it is safe to follow. They are the men who march into the abyss, trailing after any destroyer who promises them to assume the responsibility they evade: the responsibility of being conscious.

Sometimes, idealistic people are put off the whole business of networking as something tainted by flattery and the pursuit of selfish advantage. But virtue in obscurity is rewarded only in heaven. To succeed in this world, you have to be known to people.

If some men attempt to survive by means of brute force or fraud, by looting, robbing, cheating or enslaving the men who produce, it still remains true that their survival is made possible only by their victims, only by the men who choose to think and to produce the goods which they, the looters, are seizing. Such looters are parasites incapable of survival, who exist by destroying those who are capable, those who are pursuing a course of action proper to man.

Shout at me," I want to tell him. "Fight back, because I deserve it." I deserve to be fed all the ways I’ve made him feel unwanted, slapped with my own selfishness. But he’s Percy, so he doesn’t say another cruel word. Even at his worst, he’s so much better than me.

First ourselves, then the others: this is Nature's order of progression. Consequently, we must show no respect, no quarter for others as soon as they have shown that our misfortune or our ruin is the object of their desires. To act differently, my daughter, would be show preference for others above ourselves, and that would be absurd.

Every achievement of man is a value in itself, but it is also a stepping-stone to greater achievements and values. Life is growth; not to move forward, is to fall backward; life remains life, only so long as it advances. Every step upward opens to man a wider range of action and achievement--and creates the need for that action and achievement. There is no final, permanent "plateau". The problem of survival is never "solved", once and for all, with no further thought or motion required. More precisely, the problem of survival is solved, by recognizing that survival demands constant growth and creativeness.

I discovered that I am not disciplined out of virtue but as a reaction to my negligence, that I am generous to conceal my meanness, that I pass myself off as prudent because I am evil-minded, that I am conciliatory in order not to succumb to my suppressed rage, that I am punctual only only to hide how little I care about other peoples time.

When I was a young philosopher, I asked a senior colleague, Pat Suppes (then and now a famous philosopher of science and an astute student of human nature), what the secret of happiness was. Instead of giving me advice, he made a rather droll observation about what a lot of people who were happy with themselves seem to have done, namely: 1. Take a careful inventory of their shortcomings and flaws 2. Adopt a code of values that treats these things as virtues 3. Admire themselves for living up to it Brutal people admire themselves for being manly; compulsive pedants admire themselves for their attention to detail; naturally selfish and mean people admire themselves for their dedication to helping the market reward talent and punish failure, and so on.

The practical implementation of friendship, affection and love consists of incorporating the welfare (the rational welfare) of the person involved into one’s own hierarchy of values, then acting accordingly.

The poor man retains the prejudices of his forefathers without their faith, and their ignorance without their virtues; he has adopted the doctrine of self-interest as the rule of his actions, without understanding the science which puts it to use; and his selfishness is no less blind than was formerly his devotedness to others. If society is tranquil, it is not because it is conscious of its strength and its well-being, but because it fears its weakness and its infirmities; a single effort may cost it its life. Everybody feels the evil, but no one has courage or energy enough to seek the cure. The desires, the repinings, the sorrows, and the joys of the present time lead to no visible or permanent result, like the passions of old men, which terminate in impotence.

It was Kellanved – all of this. Him and Dancer. They used Tavore Paran from the very start. They used all of us, Hedge.’ ‘That’s what gods do, aye. So you don’t like it? Fine, but listen to me. Sometimes, what they want – what they need us to do – sometimes it’s all right. I mean, it’s the right thing to do. Sometimes, it makes us better people.’ ‘You really believe that?’ ‘And when we’re better people, we make better gods.’ Fiddler looked away. ‘It’s hopeless, then. We can stuff a god with every virtue we got, it still won’t make us any better, will it? Because we’re not good with virtues, Hedge.’ ‘Most of the time, aye, we’re not. But maybe then, at our worst, we might look up, we might see that god we made out of the best in us. Not vicious, not vengeful, not arrogant or spiteful. Not selfish, not greedy. Just clear-eyed, with no time for all our rubbish. The kind of god to give us a slap in the face for being such shits.

When man discovered how to make fire to keep himself warm, his need of thought and effort was not ended; when he discovered how to fashion a bow and arrow, his need of thought and effort was not ended; when he discovered how to build a shelter out of stone, then out of brick, then out of glass and steel, his need of thought and effort was not ended; when he moved his life expectancy from nineteen to thirty to forty to sixty to seventy, his need of thought and effort was not ended; so long as he lives, his need of thought and effort is never ended.

What subjectivism is in the realm of ethics, collectivism is in the realm of politics. Just as the notion that "anything I do is right because I chose to do it," is not a moral principle, but a negation of morality--so the notion that "anything society does is right because society chose to do it," is not a moral principle, but a negation of moral principles an the banishment of morality from social issues.

All your life, you have heard yourself denounced, not for your faults, but for your greatest virtues. You have been hated, not for your mistakes, but for your achievements. You have been scorned for all those qualities of character which are your highest pride. You have been called selfish for the courage of acting on your own judgment and bearing sole responsibility for your own life. You have been called arrogant for your independent mind. You have been called cruel for your unyielding integrity. You have been called anti-social for the vision that made you venture upon undiscovered roads. You have been called ruthless for the strength and self-discipline of your drive to your purpose. You have been called greedy for the magnificence of your power to create wealth.

No group has any proper intellectual leadership today or any proper representation.

A “selfless,” “disinterested” love is a contradiction in terms: it means that one is indifferent to that which one values.

growing up is about growing in wisdom and virtue and learning to curtail our selfishness so that we can give ourselves more selflessly to others.

Emotions are the automatic results of man's value judgements integrated by his subconscious; emotions are estimates of that which furthers man's values or threatens them, that which is for him or against him–lightning calculators giving him the sum of his profit or loss.

Born deceitful, obdurate, imperious, barbaric, selfish, as extravagant in his pleasures as he was miserly when it came to doing any good, a liar, a glutton, a drunkard, a coward, given to sodomy, incest, murder, arson and theft – not a single virtue compensated for all these vices.

To behold virtue in her proper form is nothing else but to contemplate morality stripped of all admixture of sensible things and of every spurious ornament of reward or self-love. How much she then eclipses everything else that appears charming to the affections, every one may readily perceive with the least exertion of his reason, if it be not wholly spoiled for abstraction.

What do you want to say to me?’ ‘Nothing—just to talk about the profession I am entering. I am about to practice virtue in order to find a man who loves it only to destroy it' [replied Mademoiselle Vesian.] ‘That is it exactly; and believe me, everything in this life is much the same. We refer everything to ourselves, and each of us is a tyrant. That is why the best of mortals is he who is tolerant.

This is the Free Market Revolution: It is the idea that economic freedom can flourish only in an America that celebrates selfishness—the individual’s pursuit of his rational, long-term self-interest—as a virtue.

Perhaps the most overrated virtue in our list of shoddy virtues is that of giving. Giving builds up the ego of the giver, makes him superior and higher and larger than the receiver. Nearly always, giving is a selfish pleasure, and in many cases it is a downright destructive and evil thing. One has only to remember some of our wolfish financiers who spend two-thirds of their lives clawing fortunes out of the guts of society and the latter third pushing it back. It is not enough to suppose that their philanthropy is a kind of frightened restitution, or that their natures change when they have enough. Such a nature never has enough and natures do not change that readily. I think that the impulse is the same in both cases. For giving can bring the same sense of superiority as getting does, and philanthropy may be another kind of spiritual avarice.

The practice of that which is ethically best—what we call goodness or virtue—involves a course of conduct which, in all respects, is opposed to that which leads to success in the cosmic struggle for existence. In place of ruthless self-assertion it demands self-restraint; in place of thrusting aside, or treading down, all competitors, it requires that the individual shall not merely respect, but shall help his fellows... It repudiates the gladiatorial theory of existence... Laws and moral precepts are directed to the end of curbing the cosmic process.

No matter what corruption he’s taught about the virtue of selflessness, sex is the most profoundly selfish of all acts, an act which he cannot perform for any motive but his own enjoyment—just try to think of performing it in a spirit of selfless charity?-an act which is not possible in self-abasement, only in self-exaltation, only in the confidence of being desired and being worthy of desire. It is an act that forces him to stand naked in spirit, as well as in body, and to accept his real ego as his standard of value.

Shout at me, I want to tell him. Fight back, because I deserve it. I deserve to be fed all the ways I've made him feel unwanted, slapped, with my own selfishness, But he's Percy, so he doesn't say another cruel word. Even at his worst, he's so much better than me.

I swear that while I live I will do what little I can to preserve and to augment the liberties of man, woman, and child. It is a question of justice, of mercy, of honesty, of intellectual development. If there is a man in the world who is not willing to give to every human being every right he claims for himself, he is just so much nearer a barbarian than I am. It is a question of honesty. The man who is not willing to give to every other the same intellectual rights he claims for himself, is dishonest, selfish, and brutal.

Paradoxically, it is the so-called pleasure-chasers—the men who seemingly live for nothing but the sensation of the moment, who are concerned only with having "a good time"—who are psychologically incapable of enjoying pleasure as an end in itself. The neurotic pleasure-chaser imagines that, by going through the motions of celebration, he will be able to make himself feel that he has something to celebrate.

Altruism declares that any action taken for the benefit of others is good, and any action taken for one’s own benefit is evil. Thus the beneficiary of an action is the only criterion of moral value—and so long as that beneficiary is anybody other than oneself, anything goes.

the collectivist premise that men’s lives belong to society [...] reveals the enormity of the extent to which altruism erodes men’s capacity to grasp the concept of rights or the value of an individual life; it reveals a mind from which the reality of a human being has been wiped out

Virtue and taste are nearly the same, for virtue is little more than active taste, and the most delicate affections of each combine in real love. How then are we to look for love in great cities, where selfishness, dissipation, and insincerity supply the place of tenderness, simplicity and truth?

Rebelliousness or unconventionality as such do not constitute proof of individualism. Just as individualism does not consist merely of rejecting collectivism, so it does not consist merely of the absence of conformity. A conformist is a man who declares, “It’s true because others believe it”—but an individualist is not a man who declares, “It’s true because I believe it.” An individualist declares, “I believe it because I see in reason that it’s true.

The cry for love and communion and for recognition that rises from the hearts of people in need reveals the fountain of love in us and our capacity to give life. At the same time, it can reveal our hardness of heart and are fears. Their cry is so demanding, and we are frequently seduced by wealth, power and the values of our societies. We want to climb the ladder of human promotion; we want to be recognized for our efficiency, power and virtue. The cry of the poor is threatening to the rich person within us. We are sometimes prepared to give money and a little time, but we are frightened to give our hearts, to enter into a personal relationship of love and communion with them. For if we do so, we shall have to die to all our selfishness and to all the hardness of our heart.

The Constitution is a limitation of the government, not on private individuals--that it does not prescribe the conduct of private individuals, only the conduct of the government--that it is not a charter for government power, but a charter of the citizens' protection against the government. Instead of being a protector of man's rights, the government is becoming their most dangerous violator; instead of guarding freedom, the government is establishing slavery; instead of protecting men from the initiators of physical force, the government is initiating physical force and coercion in any manner and issue it pleases; instead of serving as the instrument of objectivity in human relationships, the government is creating a deadly, subterranean reign of uncertainty and fear, by means of nonobjective laws whose interpretation is left to the arbitrary decisions of random bureaucrats; instead of protecting men from injury by whim, the government is arrogating to itself the power of unlimited whim--so that we are fast approaching the stage of ultimate inversion; the stage where the government is "free" to do anything it pleases, while the citizens may only act by permission; which is the stage of the darkest periods of humanity, the stage of rule by brute force.

Tell me what a person finds sexually attractive and I will tell you their entire philosophy of life. Show me the person they sleep with and I will tell you their valuation of themselves. No matter what corruption they're taught about the virtue of selflessness, sex is the most profoundly selfish of all acts, an act which they cannot perform for any motive but their own enjoyment....They will always be attracted to the person who reflects their deepest vision of themselves, the person whose surrender permits them to experience - or to fake - a sense of self-esteem .. Love is our response to our highest values - and can be nothing else.

Already the people murmur that I am your enemy because they say that in verse I give the world your me. They lie, Julia de Burgos. They lie, Julia de Burgos. Who rises in my verses is not your voice. It is my voice because you are the dressing and the essence is me; and the most profound abyss is spread between us. You are the cold doll of social lies, and me, the virile starburst of the human truth. You, honey of courtesan hypocrisies; not me; in all my poems I undress my heart. You are like your world, selfish; not me who gambles everything betting on what I am. You are only the ponderous lady very lady; not me; I am life, strength, woman. You belong to your husband, your master; not me; I belong to nobody, or all, because to all, to all I give myself in my clean feeling and in my thought. You curl your hair and paint yourself; not me; the wind curls my hair, the sun paints me. You are a housewife, resigned, submissive, tied to the prejudices of men; not me; unbridled, I am a runaway Rocinante snorting horizons of God's justice. You in yourself have no say; everyone governs you; your husband, your parents, your family, the priest, the dressmaker, the theatre, the dance hall, the auto, the fine furnishings, the feast, champagne, heaven and hell, and the social, "what will they say." Not in me, in me only my heart governs, only my thought; who governs in me is me. You, flower of aristocracy; and me, flower of the people. You in you have everything and you owe it to everyone, while me, my nothing I owe to nobody. You nailed to the static ancestral dividend, and me, a one in the numerical social divider, we are the duel to death who fatally approaches. When the multitudes run rioting leaving behind ashes of burned injustices, and with the torch of the seven virtues, the multitudes run after the seven sins, against you and against everything unjust and inhuman, I will be in their midst with the torch in my hand.

When one enters any intellectual battle, big or small, public or private, one cannot seek, desire or expect the enemy’s sanction. Truth or falsehood must be one’s sole concern and sole criterion of judgment—not anyone’s approval or disapproval; and, above all, not the approval of those whose standards are the opposite of one’s own.

The happiness of a Nation consists in true Religion, Piety, Justice, Prudence, Temperance, Fortitude, and the contempt of Avarice and Ambition. They in whomsoever these virtues dwell eminently, need not Kings to make them happy, but are the architects of their own happiness; and whether to themselves or others are not less than Kings.

You wrote to me. Do not deny it. I’ve read your words and they evoke My deep respect for your emotion, Your trusting soul… and sweet devotion. Your candour has a great appeal And stirs in me, I won’t conceal, Long dormant feelings, scarce remembered. But I’ve no wish to praise you now; Let me repay you with a vow As artless as the one you tendered; Hear my confession too, I plead, And judge me both by word and deed. 13 ’Had I in any way desired To bind with family ties my life; Or had a happy fate required That I turn father, take a wife; Had pictures of domestication For but one moment held temptation- Then, surely, none but you alone Would be the bride I’d make my own. I’ll say without wrought-up insistence That, finding my ideal in you, I would have asked you—yes, it’s true— To share my baneful, sad existence, In pledge of beauty and of good, And been as happy … as I could! 14 ’But I’m not made for exaltation: My soul’s a stranger to its call; Your virtues are a vain temptation, For I’m not worthy of them all. Believe me (conscience be your token): In wedlock we would both be broken. However much I loved you, dear, Once used to you … I’d cease, I fear; You’d start to weep, but all your crying Would fail to touch my heart at all, Your tears in fact would only gall. So judge yourself what we’d be buying, What roses Hymen means to send— Quite possibly for years on end! 15 ’In all this world what’s more perverted Than homes in which the wretched wife Bemoans her worthless mate, deserted— Alone both day and night through life; Or where the husband, knowing truly Her worth (yet cursing fate unduly) Is always angry, sullen, mute— A coldly jealous, selfish brute! Well, thus am I. And was it merely For this your ardent spirit pined When you, with so much strength of mind, Unsealed your heart to me so clearly? Can Fate indeed be so unkind? Is this the lot you’ve been assigned? 16 ’For dreams and youth there’s no returning; I cannot resurrect my soul. I love you with a tender yearning, But mine must be a brother’s role. So hear me through without vexation: Young maidens find quick consolation— From dream to dream a passage brief; Just so a sapling sheds its leaf To bud anew each vernal season. Thus heaven wills the world to turn. You’ll fall in love again; but learn … To exercise restraint and reason, For few will understand you so, And innocence can lead to woe.

That's your cruelty, that's what's mean and selfish about you. If you loved your brother, you'd give him a job he didn't deserve, precisely because he didn't deserve it--that would be true love and kindness and brotherhood. Else what's love for? If a man deserves a job, there's no virtue in giving it to him. Virtue is the giving of the undeserved.

It is, of course, its essentially schizophrenic outlook on society that makes the middle classes such a peculiar mixture of yeast and dough. We tend nowadays to forget that it has always been the great revolutionary class; we see much more the doughy aspect, the bourgeoisie as the heartland of reaction, the universal insult, forever selfish and conforming. Now this Janus-like quality derives from the class’s one saving virtue, which is this: that alone of the three great castes of society it sincerely and habitually despises itself.

If his judgment is to be an object of sacrifice — what sort of efficacy, control, freedom from conflict, or serenity of spirit will be possible to man?

Egotism and selfishness are preached in all societies as sinful behavior, while altruism and self-sacrifice are encouraged as honorable virtues.

no view of men except as sacrificial animals and profiteers-on-sacrifice, as victims and parasites—that it permits no concept of a benevolent co-existence

but what can I do if I know for certain that behind every human virtue lurks profound selfishness?

War -- is a last ditch moral nightmare. People begin worshiping a mysterious slouching beast, following after, bowing down, offering gifts, making much of zero; and worse. Love of death, idolatry, fear of life; that roughshod trek of war and warmakers throughout the world, hand in hand with death. Long live death! They wouldn't worship it if they weren't in love. Or if they weren't in fear. The second being a state of devouring, at least, as the first. I think the clue is the second masquerading as the first -- just as the beast is the ape of god; to do some thing successfully, you have to, above all, hide what your up to. In this way fear can ape love. Death can demand a tribute owed to life, the ape can play God. Such reflections are of course ill at ease by some: those to whom the state is a given, the church is a given, Western culture a given, war a given, consumerism a given, paying taxes a given. All the neat slots of existence into which one fits, birth to death and every point in between. Nothing to be created, no one to be responsible to, nothing to risk, no objections to lodge. Life is a mechanical horizontal sidewalk, of the kind you sometimes ride at airports between buildings. One is carried along, a zonked spectator... Every nation-state tends towards the imperial -- that is the point. Through banks, armies, secret police propaganda courts and jails, treaties, taxes, laws and orders, myths of civil obedience, assumptions of civic virtue at the top. Still it should be said of the political left, we expect something better. And correctly. We put more trust in those who show a measure of compassion, who denounce the hideous social arrangements that make war inevitable and human desire omnipresent; which fosters corporate selfishness, panders to appetites and disorder, waste the earth.

True repentance relinquishes self-centeredness and selfish motives. True repentance leads us to want to be Spirit-led and to live solely for the glory of God, no matter the consequences.

A valley full of genuine suffering, and of joys that often turn out to be false, and so incredibly tumultuous that it takes something God only knows how outrageous to cause a lasting stir. But here and there some immense heaping up of vices and virtues turns mere sorrow grand and solemn, and their very sight makes even selfishness and personal advantage stop and feel pity - though that notion of pity is much like some tasty fruit that gets gobbled right up. Civilization's high-riding chariot, like the believer-crushing car of the idol Juggernaut, barely slows down when it comes to a heart a bit harder to crack, and if such a heart gets in the way it's pretty quickly smashed, and on goes the glorious march.[...] After you've read all about Pere Goriot's miserable secrets, you'll have yourself a good dinner and blame your indifference on the author, scolding him for exaggeration, accusing him of having waxed poetic. Ah, but let me tell you: this drama is not fictional, it's not a novel. All is true - so true you'll be able to recognize everything that goes into it in your own life, perhaps even in your heart.

It is a land bright with truth, where a man’s word is his pledge, and falsehood is banished, where children sleep safe in their mothers’ arms and never know fear or pain. It is a land where kings extend their hands in justice rather than reach for the sword; where mercy, kindness and compassion flow like deep water over the land, and men revere virtue, revere truth, revere beauty, above comfort, pleasure, or selfish gain. A land where peace reigns in the hearts of men, where faith blazes like a beacon from every hill, and love like a fire from every hearth,

We were convinced of the inherent madness of codified inequity. All cooperation involves some measure of surrender. And coercion. But the alternative, being anarchy, is itself no worthy virtue. It is but an excuse for selfish aggression, and all that seeks justification from taking that stance is, each and every time, cold-hearted. Anarchists live in fear and long for death, because they despair of seeing in others the very virtues they lack in themselves. In this manner, they take pleasure in sowing destruction, if only to match their inner landscape of ruin. [...] We rejected civilization, but so too we rejected anarchy for its petty belligerence and the weakness of thought it announced. By these decisions, we made ourselves lost and bereft of purpose.

Truth or falsehood must be one’s sole concern and sole criterion of judgment—not anyone’s approval or disapproval; and, above all, not the approval of those whose standards are the opposite of one’s own. Let me emphasize that the Argument from Intimidation does not consist of introducing moral judgment into intellectual issues, but of substituting moral judgment for intellectual argument.

I tick off each quality in my mind as he says it -- fear, low intelligence, dishonesty, aggression, selfishness. He is talking about the factions. And he's right to say that every faction loses something when it gains a virtue: the Dauntless, brave but cruel; the Erudite, intelligent but vain; the Amity, peaceful but passive; the Candor, honest but inconsiderate; the Abnegation, selfless but stifling.

For the rational, psychologically healthy man, the desire for pleasure is the desire to celebrate his control over reality. For the neurotic, the desire for pleasure is the desire to escape from reality.

I think people stopped trusting each other, but before that they stopped listening to each other and stopped respecting each other. I also think the majority of people really want to be led. If their leaders are good, they are led to good, but if they are not, then they are not. If our leaders lack virtue and are too selfish or spineless to defend the weak, how can we expect those they lead to be any different.

The initiative can come from only two types of men: either from the man who is willing to assume the responsibility of asserting rational values—or from the thug who is not troubled by questions of responsibility.

Tolkien understands the odd danger posed by virtue cut off from the Good. Over and again, he demonstrates his fundamental conviction that evil preys upon our virtues far more than our vices. Our very strengths and assets-whether intelligence or bravery, diligence or loyalty or beauty, but especially righteousness-may dispose us either to scorn those who lack such virtues, or else to employ our gifts for our own selfish ends.

The virtue involved in helping those one loves is not “selflessness” or “sacrifice,” but integrity. Integrity is loyalty to one’s convictions and values; it is the policy of acting in accordance with one’s values, of expressing, upholding and translating them into practical reality. If a man professes to love a woman, yet his actions are indifferent, inimical or damaging to her, it is his lack of integrity that makes him immoral.

A man’s “interests” depend on the kind of goals he chooses to pursue, his choice of goals depends on his desires, his desires depend on his values—and, for a rational man, his values depend on the judgment of his mind.

Corporate elites said they needed free-trade agreements, so they got them. Manufacturers said they needed tax breaks and public-money incentives in order to keep their plants operating in the United States, so they got them. Banks and financiers needed looser regulations, so they got them. Employers said they needed weaker unions—or no unions at all—so they got them. Private equity firms said they needed carried interest and secrecy, so they got them. Everybody, including Lancastrians themselves, said they needed lower taxes, so they got them. What did Lancaster and a hundred other towns like it get? Job losses, slashed wages, poor civic leadership, social dysfunction, drugs. Having helped wreck small towns, some conservatives were now telling the people in them to pack up and leave. The reality of “Real America” had become a “negative asset.” The “vicious, selfish culture” didn’t come from small towns, or even from Hollywood or “the media.” It came from a thirty-five-year program of exploitation and value destruction in the service of “returns.” America had fetishized cash until it became synonymous with virtue.

Virtue, whatever else it means, at least means being more human; it would not be virtuous if it did not. Sin, whatever else it means, means being less human, more still, cold, proud, selfish, mean, cruel, and all the rest of it.

Within groups selfish individuals beat altruistic individuals, but groups of altruists beat groups of selfish individuals. Or, risking oversimplification, individual selection promoted sin, while group selection promoted virtue.

a person's sexual choice is the result and sum of their fundamental convictions. Tell me what a person finds sexually attractive and I will tell you their entire philosophy of life. Show me the person they sleep with and I will tell you their valuation of themselves. No matter what corruption they're taught about the virtue of selflessness, sex is the most profoundly selfish of all acts, an act which they cannot perform for any motive but their own enjoyment

As a basic step of self-esteem, learn to treat as the mark of a cannibal any man’s demand for your help. To demand it is to claim that your life is his property – and loathsome as such claim might be, there’s something still more loathsome: your agreement. Do you ask if it’s ever proper to help another man? No- if he claims it as his right or as a moral duty that you owe him. Yes- if such is your own desire based on your own selfish pleasure in the value of his person and his struggle. Suffering as such is not a value, only man’s fight against suffering is. If you choose to help a man who suffers, do it only on the ground of his virtues, of his fight to recover, of his rational record, or of the fact that he suffers unjustly; then your action is still trade, and his virtue is the payment for your help. But to help a man who has no virtues, to help him on the ground of his suffering as such, to accept his faults, his need, as a claim – is to accept the mortgage of a zero on your values. A man who has no virtues is a hater of existence who acts on the premise of death; to help him is to sanction his evil and to support his career of destruction. Be it only a penny you will miss or a kindly smile he has not earned, a tribute to a zero is treason to life and to all those who struggle to maintain it. It is of such pennies and smiles that the desolation of your world was made.

Virtue, though often mocked and ridiculed, is as beautiful as wickedness is ugly. Self-denial curiously spawns joyful happiness, while selfishness and arrogance produce desperation and obsession. Being faithful to duty brings great fulfillment, while following unchecked passions eventually leads us to despise ourselves. And the greatest truth of all: There is no higher end, no more glorious life, no better aim, than to live in the fear and favor of Almighty God.

Productive work is the central purpose of a rational man’s life, the central value that integrates and determines the hierarchy of all his other values. Reason is the source, the precondition of his productive work—pride is the result.

Pray, what are you laughing at?” inquired the Rocket; “I am not laughing.” “I am laughing because I am happy,” replied the Cracker. “That is a very selfish reason,” said the Rocket angrily. “What right have you to be happy? You should be thinking about others. In fact, you should be thinking about me. I am always thinking about myself, and I expect everybody else to do the same. That is what is called sympathy. It is a beautiful virtue, and I possess it in a high degree.

We are all convinced that we desire the truth above all. Nothing strange about this. It is natural to man, an intelligent being, to desire the truth. (I still dare to speak of man as “an intelligent being”!) But actually, what we desire is not “the truth” so much as “to be in the right.” To seek the pure truth for its own sake may be natural to us, but we are not able to act always in this respect according to our nature. What we seek is not the pure truth, but the partial truth that justifies our prejudices, our limitations, our selfishness. This is not “the truth.” It is only an argument strong enough to prove us “right.” And usually our desire to be right is correlative to our conviction that somebody else (perhaps everybody else) is wrong. Why do we want to prove them wrong? Because we need them to be wrong. For if they are wrong, and we are right, then our untruth becomes truth: our selfishness becomes justice and virtue: our cruelty and lust cannot be fairly condemned. We can rest secure in the fiction we have determined to embrace as “truth.” What we desire is not the truth, but rather that our lie should be proved “right,” and our iniquity be vindicated as “just.” This is what we have done to pervert our natural, instinctive appetite for truth. No wonder we hate. No wonder we are violent. No wonder we exhaust ourselves in preparing for war! And in doing so, of course, we offer the enemy another reason to believe that he is right, that he must arm, that he must get ready to destroy us. Our own lie provides the foundation of truth on which he erects his own lie, and the two lies together react to produce hatred, murder, disaster.

Many professors use the Argument from Intimidation to stifle independent thinking among the students, to evade questions they cannot answer, to discourage any critical analysis of their arbitrary assumptions or any departure from the intellectual status quo.

Shout at me, I want to tell him. Fight back, because I deserve it. I deserve to be fed all the ways I've made him feel unwanted, slapped with my own selfishness, But he's Percy, so he doesn't say another cruel word. Even at his worst, he's so much better than me.

Shout at me, I want to tell him. Fight back, because I deserve it. I deserve to be fed all the ways I've made him feel unwanted, slapped with my own selfishness. But he's Percy, so he doesn't say another cruel word. Even at his worst, he's so much better than me.

Women are taught to sacrifice, to play nice, to live an altruistic life because a good girl is always rewarded in the end. This is not a virtue; it is propaganda. Submission gets you a ticket to future prosperity that will never manifest. By the time you realize the ticket to success and happiness you have been sold isn’t worth the paper it was printed on, it will be too late. Go on, spend a quarter of your life, even half of your life, in the service of others and you will realize you were hustled. You do not manifest your destiny by placing others first! A kingdom built on your back doesn’t become your kingdom, it becomes your folly. History does not remember the slaves of Egypt that built the pyramids, they remember the Pharaohs that wielded the power over those laborers. Yet here you are, content with being a worker bee, motivated by some sales pitch that inspires you to work harder for some master than you work for yourself, with this loose promise that one day you will share in his wealth. Altruism is your sin. Selfishness is your savior. Ruthless aggression and self-preservation are not evil. Why aren’t females taught these things? Instead of putting themselves first, women are told to be considerate and selfless. From birth, they have been beaten in the head with this notion of “Don’t be selfish!” Fuck that. Your mother may have told you to wait your turn like a good girl, but I’m saying cut in front of that other bitch. Club Success is about to hit capacity, and you don’t want to be the odd woman out. Where are the powerful women? Those who refuse to play by those rules and want more out of life than what a man allows her to have? I created a category for such women and labeled them Spartans. Much like the Greek warriors who fought against all odds, these women refuse to surrender and curtsy before the status quo. Being

The Virtues of Selfishness If you are not selfish you will not be altruistic, remember. If you are not selfish you will not be unselfish, remember. Only a very deeply selfish person can be unselfish. But this has to be understood because it looks like a paradox. What is the meaning of being selfish? The first basic thing is to be self-centered. The second basic thing is always to look for one’s blissfulness. If you are self-centered, you will be selfish whatsoever you do. You may go and serve people but you will do it only because you enjoy it, because you love doing it, you feel happy and blissful doing it—you feel yourself doing it. You are not doing any duty; you are not serving humanity. You are not a great martyr; you are not sacrificing. These are all nonsensical terms. You are simply being happy in your own way—it feels good to you. You go to the hospital and serve the ill people there, or you go to the poor and serve them, but you love it. It is how you grow. Deep down you feel blissful and silent, happy about yourself. Excerpt from Love, Freedom, Aloneness

...humans are corrupt. We are all of us selfish, ignorant beasts, loyal only to ourselves and our own kind, interested only in getting a leg up on others, whether it's money or status or moral virtue. That's why we've got religion, to discover our better angels.... [Vivian Schuyler]

1924 A revival meeting seems never to get under my skin. Perhaps I am too fish-blooded to enjoy them. But I object not so much to the emotionalism as to the lack of intellectual honesty of the average revival preacher. I do not mean to imply that the evangelists are necessarily consciously dishonest. They just don’t know enough about life and history to present the problem of the Christian life in its full meaning. They are always assuming that nothing but an emotional commitment to Christ is needed to save the soul from its sin and chaos. They seem never to realize how many of the miseries of mankind are due not to malice but to misdirected zeal and unbalanced virtue. They never help the people who corrupt family love by making the family a selfish unit in society or those who brutalize industry by excessive devotion to the prudential virtues.

It seems that there is a general rule in the moral universe which may be formulated, 'The higher, the more in danger'. The 'average sensual man' who is sometimes unfaithful to his wife, sometimes tipsy, always a little selfish, now and then (within the law) a trifle sharp in his deals, is certainly, by ordinary standards, a 'lower' type than the man whose soul is filled with some great Cause, to which he will subordinate his appetites, his fortune, and even his safety. But it is out of the second man that something really fiendish can be made; an Inquisitor, a Member of the Committee of Public Safety. It is great men, potential saints, not little men, who become merciless fanatics. Those who are readiest to die for a cause may easily become those who are readiest to kill for it. ...For the supernatural, entering a human soul, opens to it new possibilities of both good and evil. From that point the road branches: one way to sanctity, love, humility, the other to spiritual pride, self-righteousness, persecuting zeal. And no way back to the mere humdrum virtues and vices of the un-awakened soul. If the Divine call does not make us better, it will make us very much worse. Of all bad men religious bad men are the worst. Of all created beings, the wickedest is one who originally stood in the immediate presence of God. There seems no way out of this. It gives a new application to Our Lord's words about 'counting the cost'.

Nothing can corrupt and disintegrate a culture or a man’s character as thoroughly as does the precept of moral agnosticism, the idea that one must never pass moral judgment on others, that one must be morally tolerant of anything, that the good consists of never distinguishing good from evil.

The idea that America is one great shopping mall, and that all anyone wants to do is, you know, grasp their credit card and run out and buy stuff is a stereotype, and it’s a generalization but, but but as a way to summarize a certain kind of ethos in the U.S., it’s pretty accurate. [...] Language like that, the wounded inner child, the inner pain, is part of the kind of pop psychological movement in the, in the United-States, that is a sort of popular Freudianism, that, that has its own paradox which is that the more we are thought to list and resent the things of which we were deprived as children, the more we live in that anger and frustration and the more we remain children. For young people in America, there are very mixed messages from the culture, that, there is a streak of moralism in American life that extol the virtues of being grown up and having a family and being a responsible citizen, but there is also the sense of… of . Do what you want, Gratify your appetites because of … of when I’m a corporation appealing to the parts of you that are selfish and self-centered and want to have fun all the time is the best way to sell you things, right?” ZDF German Television Interview

This unintended consequence of performing unity exemplifies the ways in which people can mean well and still do absolutely wrong. Best-case scenario, the black square shows your network that you at least care about black people enough to post a photo, which I should note is free and easy. Unfortunately, worst-case scenario, this insignificant action can set forth a tidal wave of trouble for the grassroots activists on the ground doing the work. Performing solidarity is inherently selfish. Its very point is to virtue-signal that you are a good person, because it matters to you that people know you are a good person.

Some writers supply the solid virtues of a husband: reliability, intelligibility, generosity, decency. There are other writers in whom one prizes the gifts of a lover, gifts of temperament rather than of moral goodness. Notoriously, women tolerate qualities in a lover — moodiness, selfishness, unreliability, brutality — that they would never countenance in a husband, in return for excitement, an infusion of intense feeling. In the same way, readers put up with unintelligibility, obsessiveness, painful truths, lies, bad grammar — if, in compensation, the writer allows them to savor rare emotions and dangerous sensations.

The nature of the encroachment upon American constitution is such, as to grow every day more and more encroaching. Like a cancer; it eats faster and faster every hour. The revenue creates pensioners, and the pensioners urge for more revenue. The people grow less steady, spirited and virtuous, the seekers more numerous and more corrupt, and every day increases the circles of their dependents and expectants, until virtue, integrity, public spirit, simplicity and frugality become the objects of ridicule and scorn, and vanity, luxury, foppery, selfishness, meanness, and downright venality swallow up the whole of society." -John Adams

When a man of self-esteem chooses his values and sets his goals, when he projects the long range purposes that will unify and guide his actions — it is like a bridge thrown to the future, across which his life will pass, a bridge supported by the conviction that his mind is competent to think, to judge, to value, and that he is worthy of enjoying values. This sense of control over reality is not the result of special skills, ability, or knowledge. It reflects one's fundamental relationship to reality, one's conviction of fundamental efficacy and worth. It reflects the certainty that, in essence and in principle, one is right for reality.

A replicator is anything in the universe of which copies are made. Replicators come into existence, in the first place, by chance, by the random jostling of smaller particles. Once a replicator has come into existence it is capable of generating an indefinitely large set of copies of itself. No copying process is perfect, however, and the population of replicators comes to include varieties that differ from one another. Some of these varieties turn out to have lost the power of self-replication, and their kind ceases to exist when they themselves cease to exist. Others can still replicate, but less effectively. Yet other varieties happen to find themselves in possession of new tricks: they turn out to be even better self-replicators than their predecessors and contemporaries. It is their descendants that come to dominate the population. As time goes by, the world becomes filled with the most powerful and ingenious replicators. Gradually, more and more elaborate ways of being a good replicator are discovered. Replicators survive, not only by virtue of their own intrinsic properties, but by virtue of their consequences on the world. These consequences can be quite indirect. All that is necessary is that eventually the consequences, however tortuous and indirect, feed back and affect the success of the replicator at getting itself copied.

CYRANO: Thy name is in my heart as in a sheep-bell, And as I ever tremble, thinking of thee, Ever the bell shakes, ever thy name ringeth! All things of thine I mind, for I love all things; I know that last year on the twelfth of May-month, To walk abroad, one day you changed your hair-plaits! I am so used to take your hair for daylight That,--like as when the eye stares on the sun's disk, One sees long after a red blot on all things-- So, when I quit thy beams, my dazzled vision Sees upon all things a blonde stain imprinted. ROXANE (agitated): Why, this is love indeed!. . . CYRANO: Ay, true, the feeling Which fills me, terrible and jealous, truly Love,--which is ever sad amid its transports! Love,--and yet, strangely, not a selfish passion! I for your joy would gladly lay mine own down, --E'en though you never were to know it,--never! --If but at times I might--far off and lonely,-- Hear some gay echo of the joy I bought you! Each glance of thine awakes in me a virtue,-- A novel, unknown valor. Dost begin, sweet, To understand? So late, dost understand me? Feel'st thou my soul, here, through the darkness mounting? Too fair the night! Too fair, too fair the moment! That I should speak thus, and that you should hearken! Too fair! In moments when my hopes rose proudest, I never hoped such guerdon. Naught is left me But to die now! Have words of mine the power To make you tremble,--throned there in the branches? Ay, like a leaf among the leaves, you tremble! You tremble! For I feel,--an if you will it, Or will it not,--your hand's beloved trembling Thrill through the branches, down your sprays of jasmine! (He kisses passionately one of the hanging tendrils.) ROXANE: Ay! I am trembling, weeping!--I am thine! Thou hast conquered all of me! --Cyrano de Bergerac III. 7

The moral purpose of a man’s life is the achievement of his own happiness. This does not mean that he is indifferent to all men, that human life is of no value to him and that he has no reason to help others in an emergency. But it does mean that he does not subordinate his life to the welfare of others, that he does not sacrifice himself to their needs, that the relief of their suffering is not his primary concern, that any help he gives is an exception, not a rule, an act of generosity, not of moral duty, that it is marginal and incidental —as disasters are marginal and incidental in the course of human existence—and that values, not disasters, are the goal, the first concern and the motive power of his life.

An individualist is a man who lives for his own sake and by his own mind; he neither sacrifices himself to others nor sacrifices others to himself; he deals with men as a trader—not as a looter; as a Producer—not as an Attila. It is the recognition of this distinction that altruists and collectivists wish men to lose: the distinction between a trader and a looter, between a Producer and an Attila.

The rich and powerful too often bend the acts of government to their selfish purposes. Distinctions in society will always exist under every just government. Equality of talents, of education, or of wealth can not be produced by human institutions. In the full enjoyment of the gifts of Heaven and the fruits of superior industry, economy, and virtue, every man is equally entitled to protection by law; but when the laws undertake to add to these natural and just advantages artificial distinctions, to grant titles, gratuities, and exclusive privileges, to make the rich richer and the potent more powerful, the humble members of society—the farmers, mechanics, and laborers—who have neither the time nor the means of securing like favors to themselves, have a right to complain of the injustice of their Government.

Nice Guys have difficulty making their needs a priority. These men often feel that it is selfish to put their needs first. They believe it is a virtue to put the needs of others ahead of their own. Nice Guys often make their partner their emotional center. Many Nice Guys report that they are only happy if their partner is happy. Therefore, they will often focus tremendous energy on their intimate relationships.

Beloved, the faithful do not toil to attain celestial bliss; rather, they embark on a transformative journey to cultivate the very essence of heaven within themselves. Through this odyssey, the burdens of pride, conceit, selfishness, insecurity, hate, and worry are relinquished, as the virtues of humility, gratitude, love, and joy are embraced, thereby transfiguring the human experience into a reflection of the divine.

It is not enough for a population or a section of the population to have Christian faith and be docile to the ministers of religion in order to be in a position properly to judge political matters. If this population has no political experience, no taste for seeing clearly for itself nor a tradition of initiative and critical judgment, its position with respect to politics grows more complicated, for nothing is easier for political counterfeiters than to exploit good principles for purposes of deception, and nothing is more disastrous than good principles badly applied. And moreover nothing is easier for human weakness than to merge religion with prejudices of race, family or class, collective hatreds, passions of a clan and political phantoms which compensate for the rigors of individual discipline in a pious but insufficiently purified soul. Politics deal with matters and interests of the world and they depend upon passions natural to man and upon reason. But the point I wish to make here is that without goodness, love and charity, all that is best in us—even divine faith, but passions and reason much more so—turns in our hands to an unhappy use. The point is that right political experience cannot develop in people unless passions and reason are oriented by a solid basis of collective virtues, by faith and honor and thirst for justice. The point is that, without the evangelical instinct and the spiritual potential of a living Christianity, political judgment and political experience are ill protected against the illusions of selfishness and fear; without courage, compassion for mankind and the spirit of sacrifice, the ever-thwarted advance toward an historical ideal of generosity and fraternity is not conceivable.

Then tell me what better I can do,” said Gwendolen, insistently. “Many things. Look on other lives besides your own. See what their troubles are, and how they are borne. Try to care about something in this vast world besides the gratification of small selfish desires. Try to care for what is best in thought and action—something that is good apart from the accidents of your own lot.” For an instant or two Gwendolen was mute. Then, again moving her brow from the glass, she said, “You mean that I am selfish and ignorant.” He met her fixed look in silence before he answered firmly—“You will not go on being selfish and ignorant!” She did not turn away her glance or let her eyelids fall, but a change came over her face—that subtle change in nerve and muscle which will sometimes give a childlike expression even to the elderly: it is the subsidence of self-assertion.

In erotic love and friendship, the two love each other by virtue of the dissimilarity or by virtue of the similarity that is based on dissimilarity (as when two friends love each other by virtue of similar customs, characters, occupations, education, etc., that is, on the basis of the similarity by which they are different from other people, or in which they are like each other as different from other people). Therefore the two can become one self in a selfish sense.

And please, whatever you do, don’t tell us that what we do, either in love or lust, is unnatural. For one thing if what you mean by that is that animals don’t do it, then you are quite simply in factual error. There are plenty of activities or qualities we could list that are most certainly unnatural if you are so mad as to think that humans are not part of nature, or so dull-witted as to believe that ‘natural’ means ‘all natures but human nature’: mercy, for example, is un¬natural, an altruistic, non-selfish care and love for other species is unnatural; charity is unnatural, justice is unnatural, virtue is unnatural, indeed — and this surely is the point — the idea of virtue is unnatural, within such a foolish, useless meaning of the word ‘natural’. Animals, poor things, eat in order to survive: we, lucky things, do that too, but we also have Abbey Crunch biscuits, Armagnac, selle d’agneau, tortilla chips, sauce béarnaise, Vimto, hot buttered crumpets, Chateau Margaux, ginger-snaps, risotto nero and peanut-butter sandwiches — these things have nothing to do with survival and everything to do with pleasure, connoisseurship and plain old greed. Animals, poor things, copulate in order to reproduce: we, lucky things, do that too, but we also have kinky boots, wank-mags, leather thongs, peep-shows, statuettes by Degas, bedshows, Tom of Finland, escort agencies and the Journals of Anaïs Nin — these things have nothing to do with reproduction and everything to do with pleasure, connoisseurship and plain old lust. We humans have opened up a wide choice of literal and metaphorical haute cuisine and junk food in many areas of our lives, and as a punishment, for daring to eat the fruit of every tree in the garden, we were expelled from the Eden the animals still inhabit and we were sent away with the two great Jewish afflictions to bear as our penance: indigestion and guilt.

In my experience, the basis of almost all psychological problems is an unsatisfactory relation to one's urge to individuality. And the healing process often involves an acceptance of what is commonly called selfish, power-seeking or autoerotic. The majority of patients in psychotherapy need to learn how to be more effectively selfsh and more effective in the use of their own personal power; they need to accept responsibility for the fact of being centers of power and effectiveness. So-called selfish or egocentric behavior which expresses itself in demands made on others is not effective conscious self-centeredness or conscious individuality. We demand from others only what we fail to give ourselves. If we have insufficient self-love or self-prestige, our need expresses itself unconsciously by coercive tactics toward others. And often the coercion occurs under the guise of virtue, love, or altruism. Such unconscious selfishness is ineffectual and destructive to oneself and others. It fails to achieve its purpose because it is blind, without awareness of itself. What is required is not the extirpation of selfishness, which is impossible but rather that it be wedded to consciousness and thus becomes effective. All the facts of biology and psychology teach us that every individual unit of life is self-centered to the core. The only varying factor is the degree of consciousness which accompanies that fact.

philosopher has given a rational, objectively demonstrable, scientific answer to the question of why man needs a code of values. So long as that question remained unanswered, no rational, scientific, objective code of ethics could be discovered or defined. The greatest of all philosophers, Aristotle, did not regard ethics as an exact science; he based his ethical system on observations of what the noble and wise men of his time chose to do, leaving unanswered the questions of: why they chose to do it and why he evaluated them as noble and wise. Most philosophers took the existence of ethics for granted, as the given, as a historical fact, and were not concerned with discovering its metaphysical cause or objective validation. Many of them attempted to break the traditional monopoly of mysticism in the field of ethics and, allegedly, to define a rational, scientific, nonreligious morality. But their attempts consisted of trying to justify them on social grounds,

For Chesterton and Tolkien, the goodness, truth, and beauty of fairy stories are to be found in the way they judge the way things are from the perspective of the way things ought to be. The should judges the is. This is the way things ought to be. We do not condone selfishness merely because it is normal, nor should we. A healthy perspective always judges selfishness—most especially our own selfishness—from the perspective of selflessness. In the language of religion, we always judge sin from the perspective of virtue, that which is wrong from the perspective of that which is right. Fairy stories share with religion the belief in objective morality, which is the fruit of the knowledge of the union of the natural with the supernatural and therefore the communion of the one with the other. This moral perspective is condemned by the materialist and the relativist, which is why such people are equally skeptical of the respective value of fairy stories and religion, seeing both as intrinsically untrue.

Because you do not happen to be married does not make you essentially different from others. All of us are very much alike in appearance and emotional responses, in our capacity to think, to reason, to be miserable, to be happy, to love and be loved. You are just as important as any others in the scheme of our Father in Heaven, and under His mercy no blessing to which you otherwise might be entitled will forever be withheld from you. . . . I do not worry about you young men who have recently returned from the mission field. You know as well as I what you ought to do. It is your responsibility and opportunity, under the natural process of dating and courting, to find a wonderful companion and marry in the house of the Lord. Don’t rush it unduly and don’t delay it unduly. “Marry in haste and repent at leisure” is an old proverb that still has meaning in our time. But do not dally along in a fruitless, frustrating, and frivolous dating game that only raises hopes and brings disappointment and in some cases heartache. Yours is the initiative in this matter. Act on it in the spirit that ought to prompt every honorable man who holds the priesthood of God. Live worthy of the companionship of a wonderful partner. Put aside any thought of selfish superiority and recognize and follow the teaching of the Church that the husband and wife walk side by side with neither one ahead nor behind. Happy marriage is based on a foundation of equal yoking. Let virtue garnish your courtship, and absolute fidelity be the crown jewel of your marriage.

A trader is a man who earns what he gets and does not give or take the undeserved. He does not treat men as masters or slaves, but as independent equals. He deals with men by means of a free, voluntary, unforced, uncoerced exchange–an exchange which benefits both parties by their own independent judgement. A trader does not expect to be paid for his defaults, only for his achievements. He does not switch to others the burden of his failures, and he does not mortgage his life into bondage to the failures of others.

Something is profoundly wrong with the way we live today. For thirty years we have made a virtue out of the pursuit of material self-interest: indeed, this very pursuit now constitutes whatever remains of our sense of collective purpose. We know what things cost but have no idea what they are worth. We no longer ask of a judicial ruling or a legislative act: is it good? Is it fair? Is it just? Is it right? Will it help bring about a better society or a better world? Those used to be the political questions, even if they invited no easy answers. We must learn once again to pose them. The materialistic and selfish quality of contemporary life is not inherent in the human condition. Much of what appears ‘natural’ today dates from the 1980s: the obsession with wealth creation, the cult of privatization and the private sector, the growing disparities of rich and poor. And above all, the rhetoric which accompanies these: uncritical admiration for unfettered markets, disdain for the public sector, the delusion of endless growth. We cannot go on living like this.

In certain young people today…I notice what I find increasingly troubling: a cold-blooded grasping, a hunger to take and take and take, but never give; a massive sense of entitlement; an inability to show gratitude; an ease with dishonesty and pretension and selfishness that is couched in the language of self-care; an expectation always to be helped and rewarded no matter whether deserving or not; language that is slick and sleek but with little emotional intelligence; an astonishing level of self-absorption; an unrealistic expectation of puritanism from others; an over-inflated sense of ability, or of talent where there is any at all; an inability to apologize, truly and fully, without justifications; a passionate performance of virtue that is well mexecuted in the public space of Twitter but not in the intimate space of friendship. I find it obscene. People who ask you to ‘educate’ yourself while not having actually read any books themselves, while not being able to intelligently defend their own ideological positions, because by ‘educate,’ they actually mean ‘parrot what I say, flatten all nuance, wish away complexity.’ People who wield the words ‘violence’ and ‘weaponize’ like tarnished pitchforks. People who depend on obfuscation, who have no compassion for anybody genuinely curious or confused. Ask them a question and you are told that the answer is to repeat a mantra. Ask again for clarity and be accused of violence. And so we have a generation of young people on social media so terrified of having the wrong opinions that they have robbed themselves of the opportunity to think and to learn and to grow.

Early admirers of the market - Adam Smith for example - believed that selfishness was a virtue only if it was confined to the realm of exchange. They did not advocate or even envision conditions in which every phase of life would be organized according to the principles of the market. Now that private life has been largely absorbed by the market, however, a new school of economic thought offers what amounts to a new moral vision: a society wholly dominated by the market, in which economic relations are no longer softened by ties of trust and solidarity.

Repentance, as a natural feeling, is a common duty deserving no great praise: indeed, it is so generally mingled with a selfish fear of punishment, that the kindliest estimate makes but little of it. Had not Jesus interposed and wrought out a wealth of merit, our tears of repentance would have been so much water spilled upon the ground. Jesus is exalted on high, that through the virtue of His intercession repentance may have a place before God. In this respect He gives us repentance, because He puts repentance into a position of acceptance, which otherwise it could never have occupied.

[Some people] think that sex is a physical capacity which functions independently of one's mind, choice, or code of values. They think that your body creates a desire and makes a choice for you–just about in some such way as if iron ore transformed itself into railroad rails of its own volition. Love is blind, they say; sex is impervious to reason and mocks the power of all philosophers. But, in fact, a man's sexual choice is the result and the sum of his fundamental convictions. Tell me what a man finds sexually attractive and I will tell you his entire philosophy of life. Show me the woman he sleeps with and I will tell you his valuation of himself. No matter what corruption he's taught about the virtue of selflessness, sex is the most profoundly selfish of all acts, an act which he cannot perform for any motive but his own enjoyment -- just try to think of performing it as an act of selfless charity! – an act which is not possible in self-abasement, only in self-exaltation, only in the confidence of being desired and being worthy of desire. It is an act that forces him to stand naked in spirit, as well as in body, and to accept his real ego as his standard of value. He will always be attracted to the woman who reflects his deepest vision of himself, the woman whose surrender permits him to experience–or to fake– a sense of self-esteem. The man who is proudly certain of his own value will want the highest type of woman he can find, the woman he admires, the strongest, the hardest to conquer, because only the possession of a heroine will give him the sense of an achievement, not the possession of a brainless slut. He does not seek to gain his value, but to express it. There is no conflict between the standards of his mind and the desires of his body . . .

Since the eighteenth century, clerical and military critics of liberalism have pictured it as a doctrine that achieves its public goods, peace, prosperity, and security by encouraging private vice. Selfishness in all its possible forms is said to be its essence, purpose, and outcome. This, it is said now and then, is inevitable once martial virtue and the discipline imposed by God are discarded. Nothing could be more remote from the truth. The very refusal to use public coercion to impose creedal unanimity and uniform standards of behavior demands an enormous degree of self-control. Tolerance consistently applied is more difficult and morally more demanding than repression. Moreover, the liberalism of fear, which makes cruelty the first vice, quite rightly recognizes that fear reduces us to mere reactive units of sensation and that this does impose a public ethos on us. One begins with what is to be avoided, as Montaigne feared being afraid most of all. Courage is to be prized, since it both prevents us from being cruel, as cowards so often are, and fortifies us against fear from threats, both physical and moral. This is, to be sure, not the courage of the armed, but that of their likely victims. This is a liberalism that was born out of the cruelties of the religious civil wars, which forever rendered the claims of Christian charity a rebuke to all religious institutions and parties. ... The alternative then set, and still before us, is not one between classical virtue and liberal self-indulgence, but between cruel military and moral repression and violence, and a self-restraining tolerance that fences in the powerful to protect the freedom and safety of every citizen, old or young, male or female, black or white. Far from being an amoral free-for-all, liberalism is, in fact, extremely difficult and constraining, far too much so for those who cannot endure contradiction, complexity, diversity, and the risks of freedom.

The virtues are economists, but some of the vices are also...Pride is handsome, economical; pride eradicates so many vices, letting none subsist but itself, that it seems as if it were a great gain to exchange vanity for pride. Pride can go without domestics, without fine clothes, can live in a house with two rooms, can eat potato, purslain, beans, lyed corn, can work on the soil, can travel afoot, can talk with poor men, or sit silent well contented in fine saloons. But vanity costs money, labor, horses, men, women, health and peace, and is still nothing at last; a long way leading nowhere. Only one drawback; proud people are intolerably selfish, and the vain are gentle and giving.

I wouldn’t say “art” as much as “virtue,” in the ancient Greek sense of “andreia” – manly action – or “arete,” excellence. In my experience, Resistance kicks in any time we try to move ourselves from a lower plane to a higher. In other words, when we try to align with the better parts of our nature. This move can be creative (art) or physical (athletics) or it can be ethical, moral or spiritual. Have you ever tried to meditate? I have and it kicks my butt every time. Spiritual stuff is hard! But so is making “cold calls” if you’re opening a new business. Somehow the principle is the same. We’re trying to overcome our natural laziness, selfishness, sloppiness, etc. So I wouldn’t say “art,” I’d say “virtue.

What our generation is in danger of forgetting is not only that morals are of necessity a phenomenon of individual conduct but also that they can exist only in the sphere in which the individual is free to decide for himself and is called upon voluntarily to sacrifice personal advantage to the observance of a moral rule. Outside the sphere of individual responsibility there is neither goodness nor badness, neither opportunity for moral merit nor the chance of proving one’s conviction by sacrificing one’s desires to what one thinks right. Only were we ourselves are responsible for our own interests and are free to sacrifice them has our decision moral value. We are neither entitled to be unselfish at someone else’s expense nor is there any merit in being unselfish if we have no choice. The members of a society who in all respects are made to do the good things have no title to praise. As Milton said: “If every action which is good or evil in a man of ripe years were under pittance an prescription and compulsion, what were virtue but a name, what praise should then be due to well-doing, what gramercy to be sober, just, or continent?” Freedom to order our own conduct in the sphere where material circumstances force upon us, and responsibility for the arrangement of our own life according to our own conscience, is the air in which alone moral sense grows and in which moral values are daily re-created in the free decision of the individual. Responsibility, not to a superior, but to one’s conscience, the awareness of a duty not exacted by compulsion, the necessity to decide which of the things one values are to be sacrificed to others, and to bear the consequences of one’s own decision, are the very essence of any morals which deserve the name. That in this sphere of individual conduct the effect of collectivism has been almost entirely destructive is both inevitable and undeniable. A movement whose main promise is the relief from responsibility cannot but be antimoral in its effect, however lofty the ideals to which it owes its birth. Can there be much doubt that the feeling of personal obligation to remedy inequities, where our individual power permits, has been weakened rather than strengthened, that both the willingness to bear responsibility and the consciousness that it is our own individual duty to know how to choose have been perceptibly impaired? …There is much to suggest that we have in fact become more tolerant toward particular abuses and much more indifferent to inequities in individual cases, since we have fixed our eyes on an entirely different system in which the state will set everything right. It may even be, as has been suggested, that the passion for collective action is a way in which we now without compunction collectively indulge in that selfishness which as individuals we had learned a little to restrain.

Traditional marriage understood this, and its most enlightened response to this difficulty was to treat these frustrations and disappointments as an opportunity to self-transcend: "Your wife no longer has sex with you? Excellent! Use your involuntary celibacy as a chance to examine your own carnal attachment. Your kids leave you no time for yourself? Wonderful. Use your maternal responsibility as a means to overcome your residual selfishness. You're no longer satisfied with your relationship?Phenomenal. Use your dissatisfaction as an opportunity to realize you are entitled to absolutely nothing in this life. And this perspective isn't necessarily wrong. Marriage did demand that people self-transcend - at least as long as they couldn't get out of it. And while it may not have been exactly what people wanted - the argument could be made that it might just have been what people needed in order to mature into fully functional adults. The issue is that willingly entering into difficulty because it can be used as an opportunity for growth is about as appealing to most people as running a marathon on their day off [...]. Most people will run a marathon (or at least to the point of utter exhaustion) if they are forced to start and prevented from stopping. And among such people will be those able to create a virtue out of necessity and who will helpfully explain to anyone within earshot that running this far is an excellent opportunity to 'grow up.

I was experiencing what he meant; a new self-acceptance, a sense that I had to be this mind and this body, its vices and its virtues, and that I had no other chance or choice. It was an awareness of a new kind of potentiality, one very different from my old sense of the word, which had been based on the illusions of ambition. The mess of my life, the selfishnesses and false turnings and the treacheries, all these things could fall into place, they could become a source of construction rather than a source of chaos, and precisely because I had no other choice. It was certainly not a moment of new moral resolve, or anything like it. No doubt our accepting what we are must always inhibit our being what we ought to be; for all that, it felt like a step forward—and upward.

Sir," the monk addressed him, "I am thankful for what you are doing for me; but alas! it is of small moment to you whether I am grateful or no. May God account your act meritorious! That is of infinite concern for you. But God pays no heed to what is not done for his glory and is merely the outcome of purely natural virtue. Wherefore I beseech you, sir, to do for Him what you were led to do for me." "Father," answered Brotteaux, "never trouble yourself on this head and do not think of gratitude. What I am doing now, the merit of which you exaggerate,—is not done for any love of you; for indeed, albeit you are a lovable man, Father, I know you too little to love you. Nor yet do I act so for love of humanity; for I am not so simple as to think with 'Don Juan' that humanity has rights; indeed this prejudice, in a mind so emancipated as his, grieves me. I do it out of that selfishness which inspires mankind to perform all their deeds of generosity and self-sacrifice, by making them recognize themselves in all who are unfortunate, by disposing them to commiserate their own calamities in the calamities of others and by inciting them to offer help to a mortal resembling themselves in nature and destiny, so that they think they are succouring themselves in succouring him. I do it also for lack of anything better to do; for life is so desperately insipid we must find distraction at any cost, and benevolence is an amusement, of a mawkish sort, one indulges in for want of any more savoury; I do it out of pride and to get an advantage over you; I do it, in a word, as part of a system and to show you what an atheist is capable of.

To be ridiculously sweeping: baby boomers and their offspring have shifted emphasis from the communal to the individual, from the future to the present, from virtue to personal satisfaction. Increasingly secular, we pledge allegiance to lowercase gods of our private devising. We are concerned with leading less a good life than the good life. In contrast to our predecessors, we seldom ask ourselves whether we serve a greater social purpose; we are more likely to ask ourselves if we are happy. We shun self-sacrifice and duty as the soft spots of suckers. We give little thought to the perpetuation of lineage, culture or nation; we take our heritage for granted. We are ahistorical. We measure the value of our lives within the brackets of our own births and deaths, and we’re not especially bothered by what happens once we’re dead. As we age—oh, so reluctantly!—we are apt to look back on our pasts and question not did I serve family, God and country, but did I ever get to Cuba, or run a marathon? Did I take up landscape painting? Was I fat? We will assess the success of our lives in accordance not with whether they were righteous, but with whether they were interesting and fun. If that package sounds like one big moral step backward, the Be Here Now mentality that has converted from sixties catchphrase to entrenched gestalt has its upsides. There has to be some value in living for today, since at any given time today is all you’ve got. We justly cherish characters capable of living “in the moment.”…We admire go-getters determined to pack their lives with as much various experience as time and money provide, who never stop learning, engaging, and savoring what every day offers—in contrast to the dour killjoys who are bitter and begrudging in the ceaseless fulfillment of obligation. For the role of humble server, helpmate, and facilitator no longer to constitute the sole model of womanhood surely represents progress for which I am personally grateful. Furthermore, prosperity may naturally lead any well-off citizenry to the final frontier: the self, whose borders are as narrow or infinite as we make them. Yet the biggest social casualty of Be Here Now is children, who have converted from requirement to option, like heated seats for your car. In deciding what in times past never used to be a choice, we don’t consider the importance of raising another generation of our own people, however we might choose to define them. The question is whether kids will make us happy.

Courage, loyalty, lack of deviousness, an aversion to falsehood, an incapacity to betray, and superiority vis-à-vis any selfish pettiness or lowly interest may be counted among those values which, in a way, transcend ‘good’ and ‘evil’, as they are situated on an ontological rather than a ‘moral’ level: precisely because they bestow or strengthen ‘being’, in contrast to the condition represented by a feeble, elusive, and shapeless nature. No ‘imperative’ applies here. The individual’s natural disposition is what counts. To use a simile, nature presents substances which are both fully crystallised as well as those which are imperfect and incomplete crystals, mixed with crumbly gangue. Certainly, we will not call the former ‘good’ and the latter ‘bad’ in a moral sense. It is a matter of different degrees of ‘reality’. The same holds true for human beings.

Honesty is the recognition of the fact that the unreal is unreal and can have no value, that neither love nor fame nor cash is a value if obtained by fraud—that an attempt to gain a value by deceiving the mind of others is an act of raising your victims to a position higher than reality, where you become a pawn of their blindness, a slave of their non-thinking and their evasions, while their intelligence, their rationality, their perceptiveness become the enemies you have to dread and flee—that you do not care to live as a dependent, least of all a dependent on the stupidity of others, or as a fool whose source of values is the fools he succeeds in fooling—that honesty is not a social duty, not a sacrifice for the sake of others, but the most profoundly selfish virtue man can practice: his refusal to sacrifice the reality of his own existence to the deluded consciousness of others

These things cannot be loved. The best man hates them most; the worst man cannot love them. But are these the man? Does a woman bear that form in virtue of these? Lies there not within the man and the woman a divine element of brotherhood, of sisterhood, a something lovely and lovable,—slowly fading, it may be,—dying away under the fierce heat of vile passions, or the yet more fearful cold of sepulchral selfishness—but there? Shall that divine something, which, once awakened to be its own holy self in the man, will loathe these unlovely things tenfold more than we loathe them now—shall this divine thing have no recognition from us? It is the very presence of this fading humanity that makes it possible for us to hate. If it were an animal only, and not a man or a woman that did us hurt, we should not hate: we should only kill. We hate the man just because we are prevented from loving him. We push over the verge of the creation—we damn—just because we cannot embrace. For to embrace is the necessity of our deepest being. That foiled, we hate. Instead of admonishing ourselves that there is our enchained brother, that there lies our enchanted, disfigured, scarce recognizable sister, captive of the devil, to break, how much sooner, from their bonds, that we love them!—we recoil into the hate which would fix them there; and the dearly lovable reality of them we sacrifice to the outer falsehood of Satan's incantations, thus leaving them to perish. Nay, we murder them to get rid of them, we hate them. Yet within the most obnoxious to our hate, lies that which, could it but show itself as it is, and as it will show itself one day, would compel from our hearts a devotion of love. It is not the unfriendly, the unlovely, that we are told to love, but the brother, the sister, who is unkind, who is unlovely. Shall we leave our brother to his desolate fate? Shall we not rather say, "With my love at least shalt thou be compassed about, for thou hast not thy own lovingness to infold thee; love shall come as near thee as it may; and when thine comes forth to meet mine, we shall be one in the indwelling God"?

To be ridiculously sweeping: baby boomers and their offspring have shifted emphasis from the communal to the individual, from the future to the present, from virtue to personal satisfaction. Increasingly secular, we pledge allegiance to lowercase gods of our private devising. We are concerned with leading less a good life than the good life. In contrast to our predecessors, we seldom ask ourselves whether we serve a greater social purpose; we are more likely to ask ourselves if we are happy. We shun self-sacrifice and duty as the soft spots of suckers. We give little thought to the perpetuation of lineage, culture, or nation; we take our heritage for granted. We are ahistorical. We measure the value of our lives within the brackets of our own births and deaths, and we’re not especially bothered with what happens once we’re dead. As we age—oh, so reluctantly!—we are apt to look back on our pasts and question not did I serve family, God, and country, but did I ever get to Cuba, or run a marathon? Did I take up landscape painting? Was I fat? We will assess the success of our lives in accordance not with whether they were righteous, but with whether they were interesting and fun.

In the age of democratic nationalism, imperialism needed deeper self-justifications: The idea that despotism of any kind was an offence against humanity, had crystallised into an instinctive feeling, and modern morality and sentiment revolted against the enslavement of nation by nation, of class by class or of man by man. Imperialism had to justify itself to this modern sentiment and could only do so by pretending to be a trustee of liberty, commissioned from on high to civilize the uncivilized and train the untrained until the time had come when the benevolent conqueror had done his work and could unselfishly retire. Such were the professions with which England justified her usurpation of the heritage of the Moghul and dazzled us into acquiescence in servitude by the splendour of her uprightness and generosity. Such was the pretence with which she veiled her annexation of Egypt. These Pharisiac pretensions were especially necessary to British Imperialism because in England the Puritanic middle class had risen to power and imparted to the English temperament a sanctimonious self-righteousness which refused to indulge in injustice and selfish spoliation except under a cloak of virtue, benevolence and unselfish altruism.

When Tocqueville accepted the language of his age and adopted the term individualisme for volume 2 of Democracy, he distinguished that sentiment from selfishness. Selfishness evinced an exaggerated self-love or narcissism- a misdirected instinct. In contrast, individualism represented a deliberate, openly professed conviction that society required nothing more from the individual than an assertion of private rights, and that it worked well enough by an appropriate interplay of private interests. Individualism, as distinct from either ego or individuality, reflected a wholly debased orientation to "self" that reflected an extreme sense of superiority and self-sufficiency.[...] Public institutions were designed to draw public engagement from what were essentially private concerns, but these arrangements were always vulnerable to a corrupting myopic view of individual right. Individualism embodied a philosophical orientation that not only influenced citizen's perceptions of self and society but also governed the sense of what constitutes a rational course of action. Under the ethos of individualism, dominance was portrayed as a matter of survival- thus, self-interest was only rational choice in many situations. In this way, individualism undermined the ideal uncoerced public virtue that underlay federal institutions. Federal arenas of contestation had required some sense of equity and conception of the common good for even the most minimal accomodations; a public philosophy that exalted individualism threatened the essence of liberty." (Barbara Allen, Tocqueville, Covenant, and the Democratic Revolution. pag.120)

Yes." "It is impossible that they should. You will find as you grow older that the first thing needful to make the world a tolerable place to live in is to recognise the inevitable selfishness of humanity. You demand unselfishness from others, which is a preposterous claim that they should sacrifice their desires to yours. Why should they? When you are reconciled to the fact that each is for himself in the world you will ask less from your fellows. They will not disappoint you, and you will look upon them more charitably. Men seek but one thing in life--their pleasure." "No, no, no!" cried Philip. Cronshaw chuckled. "You rear like a frightened colt, because I use a word to which your Christianity ascribes a deprecatory meaning. You have a hierarchy of values; pleasure is at the bottom of the ladder, and you speak with a little thrill of self-satisfaction, of duty, charity, and truthfulness. You think pleasure is only of the senses; the wretched slaves who manufactured your morality despised a satisfaction which they had small means of enjoying. You would not be so frightened if I had spoken of happiness instead of pleasure: it sounds less shocking, and your mind wanders from the sty of Epicurus to his garden. But I will speak of pleasure, for I see that men aim at that, and I do not know that they aim at happiness. It is pleasure that lurks in the practice of every one of your virtues. Man performs actions because they are good for him, and when they are good for other people as well they are thought virtuous: if he finds pleasure in giving alms he is charitable; if he finds pleasure in helping others he is benevolent; if he finds pleasure in working for society he is public-spirited; but it is for your private pleasure that you give twopence to a beggar as much as it is for my private pleasure that I drink another whiskey and soda. I, less of a humbug than you, neither applaud myself for my pleasure nor demand your admiration.

These are the general propositions that form this Humility Code: 1. We don’t live for happiness, we live for holiness. Day to day we seek out pleasure, but deep down, human beings are endowed with moral imagination. All human beings seek to lead lives not just of pleasure, but of purpose, righteousness, and virtue. As John Stuart Mill put it, people have a responsibility to become more moral over time. The best life is oriented around the increasing excellence of the soul and is nourished by moral joy, the quiet sense of gratitude and tranquillity that comes as a byproduct of successful moral struggle. The meaningful life is the same eternal thing, the combination of some set of ideals and some man or woman’s struggle for those ideals. Life is essentially a moral drama, not a hedonistic one. 2. Proposition one defines the goal of life. The long road to character begins with an accurate understanding of our nature, and the core of that understanding is that we are flawed creatures. We have an innate tendency toward selfishness and overconfidence. We have a tendency to see ourselves as the center of the universe, as if everything revolves around us. We resolve to do one thing but end up doing the opposite. We know what is deep and important in life, but we still pursue the things that are shallow and vain. Furthermore, we overestimate our own strength and rationalize our own failures. We know less than we think we do. We give in to short-term desires even when we know we shouldn’t. We imagine that spiritual and moral needs can be solved through status and material things. 3. Although we are flawed creatures, we are also splendidly endowed. We are divided within ourselves, both fearfully and wonderfully made. We do sin, but we also have the capacity to recognize sin, to feel ashamed of sin, and to overcome sin. We are both weak and strong, bound and free, blind and far-seeing. We thus have the capacity to struggle with ourselves. There is something heroic about a person in struggle with herself, strained on the rack of conscience, suffering torments, yet staying alive and growing stronger, sacrificing a worldly success for the sake of an inner victory.

But that's fatalism." "The illusion which man has that his will is free is so deeply rooted that I am ready to accept it. I act as though I were a free agent. But when an action is performed it is clear that all the forces of the universe from all eternity conspired to cause it, and nothing I could do could have prevented it. It was inevitable. If it was good I can claim no merit; if it was bad I can accept no censure." "My brain reels," said Philip. "Have some whiskey," returned Cronshaw, passing over the bottle. "There's nothing like it for clearing the head. You must expect to be thick-witted if you insist upon drinking beer." Philip shook his head, and Cronshaw proceeded: "You're not a bad fellow, but you won't drink. Sobriety disturbs conversation. But when I speak of good and bad..." Philip saw he was taking up the thread of his discourse, "I speak conventionally. I attach no meaning to those words. I refuse to make a hierarchy of human actions and ascribe worthiness to some and ill-repute to others. The terms vice and virtue have no signification for me. I do not confer praise or blame: I accept. I am the measure of all things. I am the centre of the world." "But there are one or two other people in the world," objected Philip. "I speak only for myself. I know them only as they limit my activities. Round each of them too the world turns, and each one for himself is the centre of the universe. My right over them extends only as far as my power. What I can do is the only limit of what I may do. Because we are gregarious we live in society, and society holds together by means of force, force of arms (that is the policeman) and force of public opinion (that is Mrs. Grundy). You have society on one hand and the individual on the other: each is an organism striving for self-preservation. It is might against might. I stand alone, bound to accept society and not unwilling, since in return for the taxes I pay it protects me, a weakling, against the tyranny of another stronger than I am; but I submit to its laws because I must; I do not acknowledge their justice: I do not know justice, I only know power. And when I have paid for the policeman who protects me and, if I live in a country where conscription is in force, served in the army which guards my house and land from the invader, I am quits with society: for the rest I counter its might with my wiliness. It makes laws for its self-preservation, and if I break them it imprisons or kills me: it has the might to do so and therefore the right. If I break the laws I will accept the vengeance of the state, but I will not regard it as punishment nor shall I feel myself convicted of wrong-doing. Society tempts me to its service by honours and riches and the good opinion of my fellows; but I am indifferent to their good opinion, I despise honours and I can do very well without riches." "But if everyone thought like you things would go to pieces at once." "I have nothing to do with others, I am only concerned with myself. I take advantage of the fact that the majority of mankind are led by certain rewards to do things which directly or indirectly tend to my convenience." "It seems to me an awfully selfish way of looking at things," said Philip. "But are you under the impression that men ever do anything except for selfish reasons?" (324)