Cambridge, October 21, 1918.

CONTENTS

CHAPTER PAGE
I.Introduction[1]
II.Manners[13]
III.Gifts[32]
IV.Defects of Giving[56]
V.Mutuality[75]
VI.Love[91]
VII.Justice[110]
VIII.Conclusion[126]

ALTRUISM
ITS NATURE AND VARIETIES

CHAPTER I
INTRODUCTION

I have been moving about lately through different parts of our country, sitting down to dinner in many homes, and I have everywhere found the family eating bread made of Indian meal, rye, barley, or oatmeal. When I have asked, “Are you especially fond of this sort of food?” I have pretty generally received the answer, “Why, no! We all like wheat bread better. But we are not eating it now, for other nations need it.”

That is altruism, one of the most fundamental, familiar, and mysterious of all the virtues. This course of lectures will be devoted to elucidating it. To a recognition of it the Western mind has risen slowly. The Greeks attached little importance to it; for though philanthropy, regard for man as man, is a Greek word, it is not a Greek idea. Plato does not include it among his four virtues nor anywhere lay stress on its practice. In Aristotle’s Ethics, it is true, there are magnificent chapters on friendship, and friendship plays a great part in the teaching of the Epicureans and Stoics. But all alike speak of attachment to another person chiefly as a means of strength for oneself. The thought of whole-hearted giving without correspondent personal gain would have puzzled a Greek.

When we turn to the other branch of our civilization and examine what we have derived from the Hebrews, we find a nearer approach to modern ideas. Commonly enough the Hebrews speak of mercy and grace, and pair these off against justice and truth. Apparently when these terms are applied to God’s dealings with us, the second pair indicates his exact return for what we have done for him; but the first pair points to something over and above, a surplusage of generosity, lying outside the field of equal pay. God is conceived as altruistic and we are summoned to imitate him in this. Jesus develops the thought to such a degree that love becomes the centre of his teaching. We are told that without it all other excellence is worthless. We must love as God loves, letting our sun shine on the evil and on the good. Indeed, we must love even our enemies.