Self-Sacrifice : Part 5

The Nature of Goodness
by George Herbert Palmer

(Page 10 of 13)

Have we not, then, by explaining the rationality of self-sacrifice, explained away the whole matter and practically identified it with self-culture? There is plausibility in this view - and it has often been maintained - but not complete truth. For evidently the emotions excited by culture and sacrifice are directly antagonistic. Toward a man pursuing the aim of culture we experience a feeling of approval, not unmixed with suspicion, but we give him none of that reverent adoration which is the proper response to sacrifice. And if the feelings of the beholder are contrasted, so also are the psychological processes of the performer.

The man of culture starts with a sense of defect which he seeks to supplement; the sacrificer, with a sense of fullness which he seeks to empty. He who turns to self-culture says, "I have progressed thus far. I have gained thus much of what I would acquire. But still I am poor. I need more. Let me gather as abundantly as possible on every side." But the thought of him who turns to self- sacrifice is, "I have been gaining, but I only gained to give. Here is my opportunity. Let me pour out as largely as I may." He contemplates final impoverishment. Accordingly I was obliged to say in my definition that the self-sacrificer seeks to heighten another's possessions, pleasures, or powers at the cost of his own. Undoubtedly at the end of the process he often finds himself richer than at the beginning. Perhaps this is the normal result; but it is not contemplated. Psychologically the sacrificer is facing in a different direction.

X

Yet, though the motive agencies of the two are thus contrasted, I think we must acknowledge that sacrifice no less than culture is a powerful form of self-assertion. To miss this is to miss its essential character, and at the same time to miss the safeguards which should protect it against waste. For to say, "I will sacrifice myself" is to leave the important part of the business unexpressed. The weighty matter is in the covert preposition for. - "I will sacrifice myself for," An approved object is aimed at. We are not primarily interested in negating ourselves. Only our estimate of the importance of the object justifies our intended loss. This object should accordingly be scrutinized. Self-sacrifice is noble if its end is noble, but become reprehensible when its object is petty or undeserving.

Omit or overlook that word for, and self-sacrifice loses its exalted character. It sinks into asceticism, one often most degrading of moral aberrations. In asceticism we prize self-sacrifice for its own sake. We hunt out what we value most; we judge what would most completely fulfill our needs; and then we abolish it. Abolish it for what? For nothing but the mere sake of abolishing. This is to turn morality upside down; and in place of the Christian ideal of abounding life, to set up the pessimistic aim of impoverishment. There is nothing of this kind in self-sacrifice. Here we assert ourselves, our conjunct selves. We estimate what will be best for the community of man and seek to further this at whatever cost to our isolated individuality. By this dedication to a deserving object sacrifice is purified, ennobled, and made strong. We speak of the glorious deed of him who plunges into the water to save a child. But it is a foolish and immoral thing to risk one's life for a stone, a coin, or nothing at all. "Is the object deserving?" we must ask, "or shall I reserve myself for greater need?"

Too easily does our sympathetic and sentimental age, recklessly eulogistic of altruism, hurry into self-sacrifice. Altruism in itself is worthless. That an act is unselfish can never justify its performance. He who would be a great giver must first be a great person. Our men, and still more our women, need as urgently the gospel of self-development as that of self-sacrifice; though the two are naturally supplemental. Our only means of estimating the propriety and dignity of sacrifice is to inquire how closely connected with ourselves is its object. Until we can justify this connection, we have no right to incur it, for genuine sacrifice is always an act of self- assertion. In saving his regiment and contributing his share toward saving his country, the soldier asserts his own interests. He is a good soldier in proportion as he feels these interests to be his; while the deserter is condemned, not for refusing to give his life to an alien country and regiment, but because he was small enough to imagine that these great constituents of himself were alien. I tell the man on the street the way home because I cannot part his bewilderment from my own. The problem always is, What may I suitably regard as mine? And in solving it, we should study as carefully that for which we propose to sacrifice ourselves as anything which we might seek to obtain. Triviality or lack of permanent consequence is as objectionable in the one case as in the other. The only safe rule is that self-sacrifice is self-assertion, is a judgment as regards what we would welcome to be a portion of our conjunct self.

Perhaps an extreme case will show this most clearly. Jesus prayed, "Not my will, but thine, be done." He did not then lose his will. He asserted and obtained it. For his will was that the divine will should be fulfilled, and fulfilled it was. He set aside one form of his will, his private and isolated will, knowing it to be delusive. But his true or conjunct will - and he knew it to be his true one - he abundantly obtained. It is no wonder, then, that in explaining these things to his disciples he says, "My meat it is to do the will of my Father." That is always the language of genuine self-sacrifice. The act is not complete until the sense of loss has disappeared.

XI

Yet while I hold that self-sacrifice is thus the very extreme of rationality, grounding as it does all worth in the relational or conjunct selfhood, I cannot disguise from myself that it contains an element of tragedy too. This my readers will already have felt and will have begun to rebel against my insistence that self-sacrifice is the fulfillment of our being. For though it is true that when opposition arises between the conjunct and separate selves our largest safety is with the former, the very fact that such opposition is possible involves tragedy. One part of the nature becomes arrayed against another. We must die to live. Our lower goods are found incompatible with our higher. Pleasure, comfort, property, friends, possibly life itself, have become hostile to our more inclusive aims and must be cast aside. It is true that when the tragic antithesis is presented and we can reach our higher goods only by loss of the lower, hesitation is ruin. It is true too that on account of that element of self-assertion to which I have drawn, attention, the genuine sacrificer is ordinarily unaware of any such tragedy. But none the less tragedy is there. To suppose it absent would strip sacrifice of what we regard as most characteristic.

About the Author

George Herbert Palmer (1842-1933) was an American scholar and author, born in Boston. He attended Phillips Academy, Andover, and in 1864 he graduated at Harvard, to which he returned, after study at Tübingen, Germany, and at Andover Theological Seminary, to be tutor in Greek. He became Alford professor of natural religion, moral philosophy, and civil polity at Harvard.