The mirror. (Stillwater, Minn.) 1894-1925, 1896-07-09
THE TRUE SELF.

The distinction so commonly made
and so rigidly kept in view between
self-interest and the interest of others
as motives of action is not only a
crude, but often misleading one. In
deed, the wholesale denunciation Of
the one and the unqualified approval
of the other are unjust in themselves
and injurious in their consequences.
For the first law of nature is self-pres-
ervation, and the desire for self-inter-
est is but an outcome of this law.
When, therefore, it is thoughtlessly
condemned, human nature inevitably
revolts. To abolish it is impossible;
but were it possible, it would be suici-
dial, and humanity would speedily
come to an end. Many persons, with
out distinctly realizing all this, yet
feeling something of it's power, justify
themselves in purely self-seeking
policy; while others, admitting the
criticism, yet unable to reply to it, are
forever making shifting compromises
between the pursuit of self-interest
and the effort for the interest of others,
without any clear appreciation of what
either of them consists in.
Even the assurance, which has al
most passed into truism, that the two
are identical, that the good of society
is bound up in the good of the individ-
ual, and the welfare of the individual
is dependent upon the welfare of
society, does not serve to disentangle
the problem. For this identity by no
means seem to follow the usual efforts
put forth in particular instances. On
the contrary, there is apparently much
conflict. One mans gain is another
mans loss. Those exclusively Occu
pied in obtaining pleasures or luxuries
for themselves do not prove to be pub
lie benefactors, nor do those whO alb
sorbed in other peoples affairs, neglect
their own, come to be the most pros
porous men of the community. So the
question returns even to the most con
scientious, "When shall serve myself
and when my neighbor How much
time shall l devote to my own inter
ests and how much to those of others
Showing the real doubt that exists o.
the possibility of effecting both results
by single course of action.
One cause of this confusion is th'
very inadequate idea usually held o
SELF This is supposed to be definite
and simple thing, which every one Cal
comprehend; but, in fact, it is boil
complex in it's nature and far-reachin.
in its extent. Man has appetites ant
passions, which require both reason
able satisfaction and reasonable con
troll, even for his own continue,
enjoyment; but he also has numer
Gus faculties to be employed, talent
to develop, affections to cultivate,
rational nature to educate, social en-
dowments to exercise, spiritual need
to supply. His own welfare demand
that the whole of this real self b
nourished and developed. Indulgenc
in temporary pleasure is generall
supposed to be self-service, and it ofte
is so. But when we thereby hurt ou
health, our powers or our character,
is self-injury. So the restraint of tn
same is called self-denial, but when
ever it is rightly exercised, it is tn
truest self-service. Mr.. Drummon
7 says: "In many ways the limitation O
the natural life is the necessary cor
7 dition Of the full enjoyment of tn
} spiritual life. In this principle lie
the true philosophy of self-denial. N
7 man is called to a life of self-denis
: for its own sake. 1t is in order to con