The problem, as it comes to me, is this: it is clearly demonstrated that self-regard is to be put on one side—and self-regard in every respect—not only should things painful and arduous be done, but things degrading and vile, so that they serve.
I am to sign any list of any number of deeds which the most foul imagination can suggest, as things which I would do did the occasion come when I could benefit another by doing them; and, in fact, there is to be no characteristic in any action which I would shrink from did the occasion come when it presented itself to be done for another’s sake. And I believe that the soul is absolutely unstained by the action, provided the regard is for another.
But this is, in truth, a dangerous doctrine; at one Sweep it puts away all absolute commandments, all absolute verdicts of right about things, and leaves the agent to his own judgment.
It is a kind of rule of life which requires most absolute openness, and demands that society should frame severe and insuperable regulations; for otherwise, with the motives of the individual thus liberated from absolute law, endless varieties of conduct would spring forth, and the wisdom of individual men is hardly enough to justify their irresponsible action.
Still, it does seem that, as an ideal, the absolute absence of self-regard is to be aimed at.
With a strong religious basis, this would work no harm, for the rules of life, as laid down by religions, would suffice. But there are many who do not accept these rules as any absolute indication of the will of God, but only as the regulations of good men, which have a claim to respect and nothing more.
And thus it seems to me that altruism—thoroughgoing altruism—hands over those who regard it as an ideal, and who are also of a sceptical turn of mind, to the most absolute unfixedness of theory, and, very possibly, to the greatest errors in life.
And here we come to the point where the study of space becomes so important.
For if this rule of altruism is the right one, if it appeals with a great invitation to us, we need not therefore try it with less precaution than we should use in other affairs of infinitely less importance. When we want to know if a plank will bear, we entrust it with a different load from that of a human body.
And if this law of altruism is the true one, let us try it where failure will not mean the ruin of human beings.