The mirror. (Stillwater, Minn.) 1894-1925, 1902-06-26
.HE THEORY that mans mo-
tives are at all times selfish
- that he is by nature so con-

HE IHEORY that mans mo-
tives are at all times selfish;
- that he is by nature SO con-
stituted as to find it an utter
impossibility to wholly eliminate self,
from his thoughts and actions, finds
many upholders. The main argument
in favor of this feory seems to be that
man, even whi, actually engaged in
doing good to- Sthers, i. O., while COM
mitting actions that have the appear
ance of funselfishness, derives happiness,
or at least pleasure or satisfaction,
from such mode of action, and that if
such mode of action were not accom-
panied or followed by such results, his
line of conduct would be altogether
different. But since he is benefited by
such actions, the motive which prompts
him to act is selfish. Guided by Rea-
son and the love of Truth, we will try
to show that this theory is erroneous,
and that, on the contrary, Man is cap
able of eliminating self from his
thoughts and actions, capable of being
governed by motives purely unselfish.
The motives of man may be classified
as follows:
[. Motives purely selfish.
II. Mixed motives, i. e., motives in
which considerations for self are blend
ed with considerations for others.
Ill. Motives purely unsel6sh.
1t is hard to conceive of mans mo-
tives as being at all times altogether
selfish. Even primitive man is at times
confronted by conditions that require
the cooperation of the family or tribe,
and cooperation is impossible along
lines of action purely selfish. Not even
the lowest form of government can exist
unless mixed motives have to certain
extent suppianted selfish motives.
All at present existing forms of gov
eminent have their foundations in the
mixed motives of man. Man organizes
society or forms governments for the
purpose of acquiring certain rights and
privileges, which can only be had by
giving up certain other rights and
privileges. The more man eliminates
self from his motives the higher will be
the state of society or form of govern
ment he is capable ofevolving. If man
could at all times altogether free his
motives from considerations of self,
he would by doing so bring about the
real Golden Age. Can man rise from
the mire of purely selfish motives
through all the graduations of mixed
motives to the aerial height of purely
unselfish motives? We believe he can.
Practical Christians know from ex-
perience that mans motives can be
wholly unselfsh. Theoretical Chris
tians, and all who believe that in man
the Will is free, i. e., that man by and
through the power of his Will is cap
able of ruling his motives and desires,
must and do support the theory that
mans motives can be free from selfish
ness. If what is said in the foregoing
two sentences needs explanation read
your Bible. But it seems that all great
teachers of moral truths -Laou-T -Tsze,
Zoroaster, Isocrates, Gautama Buddha,
Christ and others-have taught that
unselfsh. motives in man are not only
possible but necessary. to his highest
spiritual development, and that only by
forgetting self, by effacing self, is man
enabled to behold the truth.
1t is along the lines of mans Duty
towards his fellow men that we have to
look for motives free from selfishness.
Emmanuel Kant, in speaking of duty
says that it works neither by fond
insinuation, f1attery, nor by any threat,
but merely by holding up its naked law
in tie soul, and so extorting for itself
always reverence, il not always obe-
dience; and, that before duty all appe-
tites are dumb, however much they
may rebel. IF then the sense Of duty