456 Natural Science and Morality . Lj u ty> 
selfish in order to avoid following his interests ? What other 
course would be possible ? Herein lies surely the impossi- 
bility of escape from the self-interest morality, and (may we 
not add) the absurdity of the attempt to do so. This un- 
fortunately perverted tendency to exterminate self (owing to 
the mixing up of selfishness with self-interest) has no doubt 
tended to stunt and wither some of the best impulses of our 
nature, viz., those which urge us to earn the praise and 
esteem of our fellows by good actions. . Where, indeed, we 
might ask, would even love or friendship be without self • 
Abolish self (in the form of the happiness enjoyed) on each 
side, and where would be the friendship or the love ? 
It may be safely concluded that all great systems have 
a simple principle on their basis, and morality makes no ex- 
ception to this. The turgid or diffuse discussions that one 
sometimes finds on this question may be doubtless the not 
unnatural result of the immense difficulties inevitably en- 
countered in wandering from the truth, under the frightening 
influence of the bugbear of Selfishness. The very ingenuity 
(sometimes almost desperate) of the attempts made to avoid 
basing morality on self-interest are surely themselves among 
the best illustrations of its validity. It is hardly likely that 
so fundamental a truth could have eluded general recogni- 
tion, had it not been for this peculiar oversight. Indeed it 
has been ably argued, by many reasoners of admitted ability, 
that a man cannot aCt excepting by something which affeCts 
his interests, or touches his individuality in some way ; tor 
that which does not affeCt him cannot make him aCt (or is 
not a rational motive). Hence it would result that the 
morality of self-interest (or individual happiness) always is 
— tacitly, or even unconsciously — followed. It only theie- 
fore remains to recognise its fitness, officially and openly, in 
order to derive that benefit which attends the appreciation 
of any great truth. 
It might possibly be thought by some that we have criti- 
cised unnecessarily some dogmas and (so-called) “ moral” 
precepts, which are sometimes unfortunately taught as part 
of education. But it should be noticed that truth cannot 
be effectively illustrated excepting by contrast with error ; 
and it will be sufficiently clear that some of the dogmas and 
points of doCtrine referred to are, beyond question, highly 
dangerous. Moreover, only a few instances have been 
selected for analysis, where many might have been noticed ; 
and we have every ground for confidence that a good pur- 
pose will be served thereby. 
The more the question is examined, the more apparent 
