CHAP, v THE DOCTRINE OF ALTRUISM 55 



shall be only barely mutual help between man and 

 man. Altruism accordingly is the religion of human- 

 ity itself, considered as a law of conduct between in- 

 dividual and individual. The state is not mentioned ; 

 society is not formally invoked ; but we are bidden live 

 for others. It is easy to see that this doctrine corre- 

 sponds to a part, an element, an aspect of human good- 

 ness. With Comte, however, it stands for the whole. 



The doctrine finds a response in human nature and 

 the human heart. For, whether recognised or ignored, 

 the moral nature of man is a constant factor in the 

 promulgation and the acceptance of ethical doctrines, 

 healthy or morbid. Conscience is always with us ; it 

 is always more or less active, more or less influential ; 

 and it sees something in " altruism." But, as a formal 

 and exhaustive definition of virtue, altruism claims to 

 stand for everything. And such a claim must be 

 resolutely repelled. If " altruism " were as clearly 

 a psychological fact as it is (we believe) a psycho- 

 logical chimaera, yet, as a contribution to the science 

 of ethics, it must fail. 1 



Badness is preferring myself to my neighbour; 

 goodness is preferring my neighbour at the sacrifice 

 of myself. Yes, but what is that which it is morally 

 good to bestow upon others ? Surely not the particu- 

 lar sensuous pleasure which I am forbidden to grasp 

 hungrily on my own account ? If a man who drinks 

 wine or beer in moderation gives up his own beer 

 or wine that he may add it to the portion of his 

 neighbour, and allow the latter to indulge a taste for 



1 Professor Baldwin (Social and Ethical Interpretations in Mental 

 Development) seems to explode the contrast of egoism and altruism 

 psychologically, and yet to take it for granted in ethics. 



