This ideal
is in need of justification to the has a eulogistic connotation in our
ears; but to rely upon that is to beg the question. Strictly, it means
only the actualizing of potentiality, which may be potentiality for
evil as well as for good. Concretely, if developing our natures led
to pain and sorrow we should do well to resist such development.
The plausibility of the formula lies in the fact that the development of
one's self along any line is normally pleasant and normally conduces
to ultimate happiness. The idea of it attracts us, and it is well that
it should; it is intrinsically and extrinsically good. But it is the
fact of possessing that intrinsic and extrinsic goodness that makes
it a legitimate ideal. In sum, it is good to develop one's powers only
because and in so far as such development makes for happiness or is
itself an aspect of happiness. For happiness is the only sort of thing
that is in itself intrinsically and obviously desirable, without need
of proof.
(3) Practically, this ideal-tends to selfishness; it does not point
to the fact that the best development of self lies in service. The
ideal is capable of this interpretation, but its emphasis is in the
wrong direction. It is essentially a pagan conception, and practically
inferior to the Christian ideal of service. Service cannot be the
ultimate ideal, any more than the Chinese in the story could support
themselves by taking in one another's washing; and it needs to be
justified, like self-development, by the happiness it brings.
Pages:
182
183
184
185
186
187
188
189
190
191
192
193
194
195
196
197
198
199
200
201
202
203
204
205
206