For historic development of sympathy, see Sutherland, Origin and Growth of the Moral Instinct.
For the doctrine of self-realization, see Aristotle, Ethics; Green, Prolegomena to Ethics; Seth, Principles of Ethics, Part I., ch. iii.; Bradley, Ethical Studies, Essay II.; Fite, Introductory Study, ch. xi.; Paulsen, System of Ethics, Book II., ch. i.; Taylor, International Journal of Ethics, Vol. VI., pp. 356-371; Palmer, The Heart of Ethics, and The Nature of Goodness; Calderwood, Philosophical Review, Vol. V., pp. 337-351; Dewey, Philosophical Review, Vol. II., pp. 652-664; Bryant, Studies in Character, pp. 97-117.
For the ethics of success, besides the writings of Nietzsche, see Plato, Gorgias and Republic, Book I., and Sumner, Folkways, ch. xx.
For the social self: Cooley, Human Nature and the Social Order, chs. v. and vi.; for the antagonistic self, chs. vii.-ix.
For a general discussion of the Moral Self, see Bosanquet, Psychology of the Moral Self; Ladd, Philosophy of Conduct, ch. ix. (see also ch. xviii. on the Good Man).
FOOTNOTES:
[170] Compare the opening words of Emerson's Essay on Compensation.
[171] The principle of a "higher law" for the few who are leaders was first explicitly asserted in modern thought by Machiavelli.
[172] Some phases of the writings of Nietzsche supply relevant material for this sketch. See especially his Will for Power, Beyond Good and Evil, and such statements as: "The loss of force which suffering has already brought upon life is still further increased and multiplied by sympathy. Suffering itself becomes contagious through sympathy" (overlooking the reaction of sympathy to abolish the source of suffering and thus increase force). "Sympathy thwarts, on the whole, in general, the law of development, which is the law of selection."—Works, Vol. XI., p. 242.
[173] This phase of the matter has been brought out (possibly with some counter-exaggeration) by Kropotkin in his Mutual Aid.