Category Archives: Ethical Egoism

MultiMedia Resources on Ethical Egoism

Lawrence M. Hinman: Video and PowerPoint Resources

Classical Sources

One of the classical sources for a statement of psychological egoism is Thomas Hobbes Leviathan (1651); it is available on the web at gopher://gopher.vt.edu:10010/02/98/1. For a contemporary reinterpretation of Hobbes which partially challenges the belief that he was a psychological egoist, see Gregory S. Kavka, Hobbesian Moral and Political Theory (Princeton: Princeton University Press, 1986), especially Chapter Two. Bernard Gerts "Hobbes and Psychological Egoism," in Hobbes' Leviathan: Interpretation and Criticism, edited by Bernard Baumrin (Belmont, California: Wadsworth, 1969), pp. 107-26, introduced the term "tautological egoism;" Gert argues against reading Hobbes solely as a psychological egoist. For a vigorous defense of Hobbes place in English philosophy, see David Gauthier, "Thomas Hobbes: Moral Theorist," in his Moral Dealing. Contract, Ethics, and Reason (Ithaca: Cornell University Press, 1990), pp. 11-23.

Short Introductions to Egoism

There are several good, short introductions to egoism. See Kurt Baier, "Egoism," A Companion to Ethics, edited by Peter Singer (Oxford: Basil Blackwell, 1991), pp. 197-204; Richard Campbell, "Egoism," Encyclopedia of Ethics, edited by Lawrence C. Becker (New York: Garland Publishing, 1992) Vol. I, pp. 294-297; and.Elliott Sober, "Psychological Egoism," The Blackwell Guide to Ethical Theory, edited by Hugh LaFollette (Oxford: Blackwell, 2000).

Internet Resources

There are several egoism resources on the world wide web: The most extensive set of resources is to be found at the Egoist Archive ( http://www.nonserviam.com/egoistarchive/ ); the Max Stirner Web site (http://www.nonserviam.com/stirner/ ) also contains helpful resources on Max Stirner, one of the earliest German egoists; the Objectivism and Ayn Rand site (http://www.vix.com/objectivism/ ) contains information about Ayn Rand; LibertyOnline (http://libertyonline.hypermall.com/) is also an excellent resource. For a continually updated list of resources on ethical egoism, see the Ethical Egoism (http://ethics.acusd.edu/theories/Egoism/index.html) page of my Ethics Updates. For an excellent assessment of the strengths and weaknesses of psychological egoism, see Hugh LaFollette, "The Truth in Psychological Egoism," (http://www.etsu.edu/philos/faculty/hugh/egoism.htm)

Sociobiology and Altruism

See Edward O. Wilsons On Human Nature (Cambridge: Harvard University Press, 1978), which is directed toward a nonscientific audience, and his Sociobiology: A New Synthesis (Cambridge: Harvard University Press, 1975), which provides a more technical statement of the issues; more recently, Robert Wrights The Moral Animal: Why We are the Way We Are (New York Vintage Books, 1994) has furthered the case for evolutionary psychology. The literature generated by sociobiology is vast, but for two good anthologies of critical evaluations, see The Sociobiology Debate, edited by Arthur Caplan (New York: Harper and Row, 1978) and Sociobiology Examined, edited by Ashley Montagu (New York: Oxford University Press, 1980) and my own article, "The Ambiguity and Limits of a Sociobiological Ethic," International Philosophical Quarterly, Vol. XXIII, 1 (March, 1983), pp. 79-89. For a discussion of the relevance of sociobiology to egoism, see Peter Singer, The Expanding Circle (New York: New American Library, 1982) and Kavka, Hobbesian Moral and Political Theory, pp. 56 ff. For a short overview, see Alan Gibbard, "Sociobiology," A Companion to Contemporary Political Philosophy, edited by Robert E. Goodin and Philip Pettit (Oxford: Basil Blackwell, 1993), pp. 597-610.

Defense of the Possibility of Altruism

For a defense of the possibility of altruism, see Thomas Nagel, The Possibility of Altruism (Princeton: Princeton University Press, 1970). On the rationality of altruism, see Kristen R. Monroe, Michael C. Barton, and Ute Klingemann, "Altruism and the Theory of Rational Action: Rescuers of Jews in Nazi Europe," Ethics, Vol. 101 (October, 1990), pp. 103-122. For an overview of the psychological literature, see Dennis Krebs, "Psychological Approaches to Altruism: An Evaluation." Ethics, 92 (1982), 447-58. For a further discussion of the villagers of Le Chambon, see the chapter on Virtue Ethics below and the bibliographical essay for that chapter. Also see the essays in the issue on altruism of Social Philosophy & Policy, Vol. 10, No. 1 (Winter, 1993) and the issue on self-interest, Social Philosophy & Policy, Vol. 14, No. 1 (Winter, 1997).

Reviews on Ethical Egoism Literature

For a review of the literature on ethical egoism, see Tibor Machan, "Recent Work on Ethical Egoism," American Philosophical Quarterly, Vol. 16, No. 1 (January, 1979), pp. 1-15. Alasdair MacIntyres "Egoism and Altruism" in The Encyclopedia of Philosophy, edited by Paul Edwards (New York: Macmillan, 1967), vol. II, pp. 462-66 contains a perceptive overview of work in this area. Also see Edward Regis, Jr., "What Is Ethical Egoism?" Ethics, Vol. 91 (October, 1980), pp. 50-62, for a careful consideration of the various meanings of ethical egoism. There are two excellent anthologies of articles on ethical egoism: David Gauthier, ed., Morality and Rational Self-interest (Englewood Cliffs, NJ: Prentice-Hall, 1970); and Ronald. D. Milos Egoism and Altruism (Belmont, California: Wadsworth, 1973). For a review and analysis of attempts to reconcile egoism and traditional accounts of morality, see Gregory S. Kavka, "The Reconciliation Project," Morality, Reason and Truth. New Essays on the Foundations of Ethics, edited by David Copp and David Zimmerman (Totowa, New Jersey: Rowman and Allanheld, 1984), pp. 297-319

Critiques

Among the major critiques of ethical egoism are Christine Korsgaard, "The Myth of Egoism," The Lindley Lectures (Lawrence: University of Kansas Press, 1999); C. D. Broad, "Egoism as a Theory of Human Motives," reprinted in Egoism and Altruism, edited by Ronald Milo (Belmont, California: Wadsworth, 1973), pp. 88-100;. David Gauthier, "Morality and Advantage," Philosophical Review, Vol. 76 (1967), pp. 460-75, reprinted in his Morality and Rational Self-interest; and his "The Impossibility of Rational Egoism," The Journal of Philosophy, Vol. 71 (1974), pp. 439-56 and his "The Incompleat Egoist," in his Moral Dealing: Contract, Ethics, and Reason (Ithaca: Cornell University Press, 1990), pp. 234-73; James Rachels, "Two Arguments Against Ethical Egoism," Philosophia, Vol. 4 (1974), pp. 297-314; Brian Medlin, "Ultimate Principles and Ethical Egoism," Australasian Journal of Philosophy, Vol. 35 (1978), pp. 111-18; Warren Quinn, "Egoism as an Ethical System," Journal of Philosophy, Vol. 71 (1974), pp. 456-72; Kurt Baier, The Moral Point of View (Ithaca: Cornell University Press, 1958), and his "Ethical Egoism and Interpersonal Compatibility," Philosophical Studies, Vol. 24 (1973), pp. 357-68; and Richard Brandt, "Rationality, Egoism, and Morality," Journal of Philosophy, Vol. 69 (1972), pp. 681-97. For an excellent collection of critical essays on self-interest from a wide range of disciplines, see Beyond Self-interest, edited by Jane J. Mansbridge (Chicago: University of Chicago Press, 1990).

Jesse Kalins articles provide a tightly-argued defense of the ethical egoists position. See his "On Ethical Egoism," American Philosophical Quarterly Monograph 1 (1969), pp. 26-41;. "Two Kinds of Moral Reasoning," Canadian Journal of Philosophy, Vol. 5 (1975), pp. 323-56; and "In Defense of Egoism," in Morality and Rational Self-interest, edited by David Gauthier (Englewood Cliffs, N. J.: Prentice Hall, 1970). The game metaphor in Kalins argument is discussed in Sidney Trivus, "On Playing the Game," The Personalist, Vol. 59 (1978), pp. 82-84. Edward. Regis, Jr., "Ethical Egoism and Moral Responsibility," American Philosophical Quarterly, Vol. 16 (1979), pp. 45-52, defends a version of nonmaximizing ethical egoism that escapes some of the standard criticisms that ethical egoism permits behavior that commonsense morality would prohibit. More recently, see the defense of ethical egoism in John Van Ingen, Why Be Moral? The Egoistic Challenge (New York: Lang, 1994).

Much of the discussion of ethical egoism has appeared in a journal called The Personalist (which is now published under the name Pacific Philosophical Quarterly); see the articles by Emmons, (1969); Brandon (1970); Emmons (1971); Skorpen (1969); Murphy (1971); Nozick (1971); Hospers (1973); Den Uyl (1975); Dwyer (1975); Carlson (1976); Burrill (1976); Sanders (1976); Benditt (1976); Sanders (1977).

Moral Sensitivity

On the issue of ethical egoism and moral sensitivity, see Anthony Duff, "Psychopathy and Moral Understanding," American Philosophical Quarterly, Vol. 14 (1977), pp. 189-200; Chong Kim Chong, "Ethical Egoism and the Moral Point of View," Journal of Value Inquiry, Vol. 26 (1992), pp. 23-36; and Daniel Putnam, "Egoism and Virtue," ibid. For general comments on the issue of moral sensitivity, see Larry May, "Insensitivity and Moral Responsibility," Journal of Value Inquiry, Vol. 26 (1992), pp. 7-22 For a consideration of egoism and friendship, see R. D. Ashmore, Jr., "Friendship and the Problem of Egoism," The Thomist, Vol. 41 (1977), pp. 105-30. On the role of altruism in friendship, see Lawrence A. Blum, Friendship, Altruism, and Morality (London: Routledge and Kegan Paul, 1980) and Jeffrey Blustein, Care and Commitment (New York: Oxford University Press, 1991). For an argument that the dichotomous categories of altruism and self-interest do not fit friendship, see John Hardwig, "In Search of an Ethic of Interpersonal Relations," Person to Person, edited by George Graham and Hugh LaFollette (Philadelphia: Temple University Press, 1989), pp. 63-81.

Ethical Egoism and Libertarianism

Much contemporary work about ethical egoism is inspired by libertarianism. Ayn Rands novels, such as Atlas Shrugged and The Fountainhead, provide a powerful literary expression of the ethical egoists standpoint; her explicit statement of the egoists standpoint is to be found in her The Virtue of Selfishness (New York: Signet, 1964). For a libertarian approach that is particularly sensitive to the issue of egoism and rights, see Eric Mack, "How to Derive Ethical Egoism," The Personalist, Vol. 52 (1971), pp. 735-43; "Egoism and Rights," The Personalist, Vol. 54 (1973), pp. 5-33; .and "Egoism and Rights Revisited," The Personalist, Vol. 58 (1977), pp. 282-88. Also see Tibor Machan, Individuals and Their Rights (LaSalle, Illinois: Open Court, 1989).

Citations

The quotation from Ayn Rand at the beginning of this chapter comes from her novel Atlas Shrugged, pp. 984, 993. The citation from Kavka is from his Hobbesian Moral and Political Theory, p. 66.

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Ethics Updates - Ethical Egoism

IV. Ethical Egoism

The rough idea behind ethical egoism is that the right thing to do is to look out for your own self-interest.We are morally required only to make ourselves as happy as possible.We have no moral obligations to others. Ayn Rand seems to endorse this idea in the following passages:

"By the grace of reality and the nature of life, man -- every man -- is an end in himself, he exists for his own sake, and the achievement of his own happiness is his highest moral purpose" (Pojman, p. 74).

"Accept the fact that the achievement of your happiness is the only moral purpose of your life, and that happiness -- not pain or mindless self-indulgence -- is the proof of your moral integrity ... " (Pojman, 77).

Let's make these rough thoughts more clear; let's formulate a criterion of moral rightness based on Rand's ideas.

A. Formulating Ethical Egoism (EEh)

- Alternative: the alternatives that some agent has at some time are the actions that are open to the agent at that time; they are her "options"; two actions are alternatives to one another when an agent can do either one of them, but not both of them. - Consequences: the consequences of a given act are the things that would happen "as a result" of the act, if it were performed. Note that some subsequent event is a consequence of an act whether it is near in space and time or far away; whether it is something that the agent of the act could reasonably anticipate or not; whether it involves the agent of the act or some distant stranger.

Our version of egoism is going to be a form of consequentialism. A normative theory is a form of consequentialism insofar as it implies that facts about the consequences determine the normative status of acts.

(This leaves open just what it is about the consequences that determine an act's normative status.Our version of egoism will say that it is the pleasure and pain that befall the agent of the act that are relevant.So we need to say a few words about pleasure and pain.)

Some assumptions about pleasure and pain: - they are feelings, or sensations - each episode of pleasure or pain has an intensity and a duration; these factors determine the amountof pleasure or pain in the episode - the hedon is the unit of measurement of pleasure; the number of hedons in an episode of pleasure is determined by the intensity and duration of the episode of pleasure - the dolor is the unit of measurement of pain; the number of dolors in an episode of pleasure is determined by the intensity and duration of the episode of pain - Pleasures and pains are "commensurable"; that is, if some pleasure contains the same number of hedons as some pain contains dolors, then we can say that there is an much pleasure in the episode of pleasure as there is pain in the episode of pain.(This assumption will enable us to add and subtract pleasure and pains, like the assets and liabilities on an accountant's balance sheet.)

We can now define hedonic agent utility as the total number of hedons of pleasure that the agent of the act would feel as a consequence of the act if it were performed, minus the total number of dolors of pain that the agent of the act would feel as a consequence of the act if it were performed.

In more rough terms, to the hedonic agent utility of some alternative is how good the alternative would be for the agent, pleasure-pain-wise.

The last concept is that of maximizing: we say that an act maximizes hedonic agent utility when no alternative to that act has a higher hedonic agent utility than it has.

Finally, we can state the theory, EEh (Ethical Egoism, of a hedonistic sort):

EEh: An act is morally right if and only if it maximizes hedonic agent utility.

So this theory is saying that an act is right when there is nothing else the agent could do on that occasion that would lead to a consequence that would be better for him in terms of pleasure and pain.

B. Common Misconceptions about Egoism

1. Immediate Gratification

Egoism is not the doctrine that we should indulge in as much pleasure we can in the short run, without a care for what happens to us in the long run.And EEh does not imply this because, in order to calculate the hedonic agent utility of an action, you need to figure in all the pleasure and pains that would result, no matter how down the line in the future.

2. No Altruism

Egoism also does not imply that we should never act altruistically. Rather, it implies that we may act for the benefit of others so long as that act also maximizes our own hedonic utility. (See Feldman p. 83 for further discussion.)

3. Psychological Egoism

EEh is a doctrine in ethics, a theory about what we morally ought to do. However, there is another doctrine -- a doctrine in psychology -- that sometimes goes by the name of "egoism". This other doctrine, "Psychological Egoism," is a view about how human beings happen to be set up, psychologically speaking. It is not a view at all about what we morally ought to do. Psychological Egoism says that we human beings in fact always pursue our own well-being. That is, we always choose the act that we think will be best for us. We are motivated only by the desire for pleasure and an aversion to pain.

C. Arguments for EEh

1. Closet Utilitarian Argument

The Closet Utilitarian Argument (from Feldman, p. 86) (1) If people act in such a way as to maximize their own self-interest, then humanity will be better off as a whole. (2) People ought to act in whatever way will lead to the betterment of humanity as a whole. (3) Therefore, people ought to act in such a way as to maximize their own self-interest; in other words, egoism is true.

Criticism of premise (1): - Feldman's case of the selfish art lover (pp. 85-86). - The "Tragedy of the Commons"; the "Prisoner's Dilemma"

Criticism of premise (2): - See Feldman, p. 87.

D. Arguments Against EEh

1. Moore's; Baier's; The Promulgation Argument

(see Feldman, Ch. 6)

2. Feldman's Refutation of EEh

Feldman's Refutation of EEh 1. If EEh is true, then it is morally right for the man to steal the money from the pension fund. 2. It is not right for the man to steal the money from the pension fund. 3. Therefore, EEh is not true.

Imagine a treasurer of large pension fund. He is entrusted with keeping track of and investing the retirement savings of all the workers at a company. He discovers, however, that it would be possible for him to steal all the money in the fund and get away with it, leaving all the workers who worked hard to save their money out of luck. Suppose he does this and succeeds, escaping to a South Sea Island to live out the rest of his days indulging in idle pleasure (at the expense of the workers he screwed back home).

Egoism implies that the fact that this action screws over the workers back home is irrelevant. All that is relevant is whether this action is most in the interests of the treasurer. Well, to see exactly what EEh will have to say about this case, we should fill in the details. Here are the treasurer's alternatives:

The man's alternativeshedonic agent utility a1: steal the money+10,000 a2: leave the money where it is-3

Let's say these are his two main alternatives at the time. EEh implies that it would be morally acceptable for this guy to steal the money. Why? -- because this act maximizes hedonic agent utility.That is, if he were to perform it, he would get a greater balance of pleasure over pain than he would get if he were to do any of his alternatives.

So we get premise 1:

1. If EEh is true, then it is morally right for the man to steal the money from the pension fund.

But this is clearly not right. EEh is mistaken in this verdict. This act is cruel and selfish. It is utterly immoral. Most everyone, I take it, would be prepared to condemn this man for his actions; and we would think it would be appropriate to punish for his ruthless deeds. So we get premise 2:

2. It is not right for the man to steal the money from the pension fund.

From these two premises, this follows:

3. Therefore, EEh is not true.

This argument is valid: the conclusion follows logically from the premises. The first premise is clearly true. I also think the second premise is true. I think people behave immorally when they do this. Maybe Ayn Rand is willing to accept this consequence. I myself cannot.Can you?

Original post:

Ethical Egoism - spot.colorado.edu

Ethical egoism is the normative ethical position that moral agents ought to do what is in their own self-interest. It differs from psychological egoism, which claims that people can only act in their self-interest. Ethical egoism also differs from rational egoism, which holds that it is rational to act in one's self-interest.[1] Ethical egoism holds that actions whose consequences will benefit the doer can be considered ethical.

Ethical egoism contrasts with ethical altruism, which holds that moral agents have an obligation to help others. Egoism and altruism both contrast with ethical utilitarianism, which holds that a moral agent should treat one's self (also known as the subject) with no higher regard than one has for others (as egoism does, by elevating self-interests and "the self" to a status not granted to others). But it also holds that one should not (as altruism does) sacrifice one's own interests to help others' interests, so long as one's own interests (i.e. one's own desires or well-being) are substantially equivalent to the others' interests and well-being. Egoism, utilitarianism, and altruism are all forms of consequentialism, but egoism and altruism contrast with utilitarianism, in that egoism and altruism are both agent-focused forms of consequentialism (i.e. subject-focused or subjective). However, utilitarianism is held to be agent-neutral (i.e. objective and impartial): it does not treat the subject's (i.e. the self's, i.e. the moral "agent's") own interests as being more or less important than the interests, desires, or well-being of others.

Ethical egoism does not, however, require moral agents to harm the interests and well-being of others when making moral deliberation; e.g. what is in an agent's self-interest may be incidentally detrimental, beneficial, or neutral in its effect on others. Individualism allows for others' interest and well-being to be disregarded or not, as long as what is chosen is efficacious in satisfying the self-interest of the agent. Nor does ethical egoism necessarily entail that, in pursuing self-interest, one ought always to do what one wants to do; e.g. in the long term, the fulfillment of short-term desires may prove detrimental to the self. Fleeting pleasure, then, takes a back seat to protracted eudaimonia. In the words of James Rachels, "Ethical egoism [...] endorses selfishness, but it doesn't endorse foolishness."[2]

Ethical egoism is often used as the philosophical basis for support of right-libertarianism and individualist anarchism.[3] These are political positions based partly on a belief that individuals should not coercively prevent others from exercising freedom of action.

Ethical egoism can be broadly divided into three categories: individual, personal, and universal. An individual ethical egoist would hold that all people should do whatever benefits "my" (the individual) self-interest; a personal ethical egoist would hold that he or she should act in his or her self-interest, but would make no claims about what anyone else ought to do; a universal ethical egoist would argue that everyone should act in ways that are in their self-interest.[4][5]

Ethical egoism was introduced by the philosopher Henry Sidgwick in his book The Methods of Ethics, written in 1874. Sidgwick compared egoism to the philosophy of utilitarianism, writing that whereas utilitarianism sought to maximize overall pleasure, egoism focused only on maximizing individual pleasure.[6]

Philosophers before Sidgwick have also retroactively been identified as ethical egoists. One ancient example is the philosophy of Yang Zhu (4th century B.C.), Yangism, who views wei wo, or "everything for myself", as the only virtue necessary for self-cultivation.[7] Ancient Greek philosophers like Plato, Aristotle and the Stoics were exponents of virtue ethics, and "did not accept the formal principle that whatever the good is, we should seek only our own good, or prefer it to the good of others."[6] However, the beliefs of the Cyrenaics have been referred to as a "form of egoistic hedonism",[8] and while some refer to Epicurus' hedonism as a form of virtue ethics, others argue his ethics are more properly described as ethical egoism.[9]

Philosopher James Rachels, in an essay that takes as its title the theory's name, outlines the three arguments most commonly touted in its favor:[10]

The term ethical egoism has been applied retroactively to philosophers such as Bernard de Mandeville and to many other materialists of his generation, although none of them declared themselves to be egoists. Note that materialism does not necessarily imply egoism, as indicated by Karl Marx, and the many other materialists who espoused forms of collectivism. It has been argued that ethical egoism can lend itself to individualist anarchism such as that of Benjamin Tucker, or the combined anarcho-communism and egoism of Emma Goldman, both of whom were proponents of many egoist ideas put forward by Max Stirner. In this context, egoism is another way of describing the sense that the common good should be enjoyed by all. However, most notable anarchists in history have been less radical, retaining altruism and a sense of the importance of the individual that is appreciable but does not go as far as egoism. Recent trends to greater appreciation of egoism within anarchism tend to come from less classical directions such as post-left anarchy or Situationism (e.g. Raoul Vaneigem). Egoism has also been referenced by anarcho-capitalists, such as Murray Rothbard.

Philosopher Max Stirner, in his book The Ego and Its Own, was the first philosopher to call himself an egoist, though his writing makes clear that he desired not a new idea of morality (ethical egoism), but rather a rejection of morality (amoralism), as a nonexistent and limiting spook; for this, Stirner has been described as the first individualist anarchist. Other philosophers, such as Thomas Hobbes and David Gauthier, have argued that the conflicts which arise when people each pursue their own ends can be resolved for the best of each individual only if they all voluntarily forgo some of their aims that is, one's self-interest is often best pursued by allowing others to pursue their self-interest as well so that liberty is equal among individuals. Sacrificing one's short-term self-interest to maximize one's long-term self-interest is one form of "rational self-interest" which is the idea behind most philosophers' advocacy of ethical egoism. Egoists have also argued that one's actual interests are not immediately obvious, and that the pursuit of self-interest involves more than merely the acquisition of some good, but the maximizing of one's chances of survival and/or happiness.

Philosopher Friedrich Nietzsche suggested that egoistic or "life-affirming" behavior stimulates jealousy or "ressentiment" in others, and that this is the psychological motive for the altruism in Christianity. Sociologist Helmut Schoeck similarly considered envy the motive of collective efforts by society to reduce the disproportionate gains of successful individuals through moral or legal constraints, with altruism being primary among these.[16] In addition, Nietzsche (in Beyond Good and Evil) and Alasdair MacIntyre (in After Virtue) have pointed out that the ancient Greeks did not associate morality with altruism in the way that post-Christian Western civilization has done. Aristotle's view is that we have duties to ourselves as well as to other people (e.g. friends) and to the polis as a whole. The same is true for Thomas Aquinas, Christian Wolff and Immanuel Kant, who claim that there are duties to ourselves as Aristotle did, although it has been argued that, for Aristotle, the duty to one's self is primary.[17]

Ayn Rand argued that there is a positive harmony of interests among free, rational humans, such that no moral agent can rationally coerce another person consistently with his own long-term self-interest. Rand argued that other people are an enormous value to an individual's well-being (through education, trade and affection), but also that this value could be fully realized only under conditions of political and economic freedom. According to Rand, voluntary trade alone can assure that human interaction is mutually beneficial.[18] Rand's student, Leonard Peikoff has argued that the identification of one's interests itself is impossible absent the use of principles, and that self-interest cannot be consistently pursued absent a consistent adherence to certain ethical principles.[19] Recently, Rand's position has also been defended by such writers as Tara Smith, Tibor Machan, Allan Gotthelf, David Kelley, Douglas Rasmussen, Nathaniel Branden, Harry Binswanger, Andrew Bernstein, and Craig Biddle.

Philosopher David L. Norton identified himself an "ethical individualist," and, like Rand, saw a harmony between an individual's fidelity to his own self-actualization, or "personal destiny," and the achievement of society's well being.[20]

According to amoralism, there is nothing wrong with egoism, but there is also nothing ethical about it; one can adopt rational egoism and drop morality as a superfluous attribute of the egoism.

Ethical egoism has been alleged as the basis for immorality. Egoism has also been alleged as being outside the scope of moral philosophy. Thomas Jefferson writes in an 1814 letter to Thomas Law:

Self-interest, or rather self-love, or egoism, has been more plausibly substituted as the basis of morality. But I consider our relations with others as constituting the boundaries of morality. With ourselves, we stand on the ground of identity, not of relation, which last, requiring two subjects, excludes self-love confined to a single one. To ourselves, in strict language, we can owe no duties, obligation requiring also two parties. Self-love, therefore, is no part of morality. Indeed, it is exactly its counterpart.[21]

In contrast, Rand saw ethics as a necessity for human survival and well-being, and argued that the "social" implications of morality, including natural rights, were simply a subset of the wider field of ethics. Thus, for Rand, "virtue" included productiveness, honesty with oneself, and scrupulousness of thought. Although she greatly admired Jefferson, she also wrote:

[To those who say] that morality is social and that man would need no morality on a desert islandit is on a desert island that he would need it most. Let him try to claim, when there are no victims to pay for it, that a rock is a house, that sand is clothing, that food will drop into his mouth without cause or effort, that he will collect a harvest tomorrow by devouring his stock seed todayand reality will wipe him out, as he deserves; reality will show him that life is a value to be bought and that thinking is the only coin noble enough to buy it.[22]

In The Moral Point of View, Kurt Baier objects that ethical egoism provides no moral basis for the resolution of conflicts of interest, which, in his opinion, form the only vindication for a moral code. Were this an ideal world, one in which interests and purposes never jarred, its inhabitants would have no need of a specified set of ethics, according to Baier. This, however, is not an "ideal world." Baier believes that ethical egoism fails to provide the moral guidance and arbitration that it necessitates. Far from resolving conflicts of interest, claimed Baier, ethical egoism all too often spawns them. To this, as Rachels has shown, the ethical egoist may object that he cannot admit a construct of morality whose aim is merely to forestall conflicts of interest. "On his view," he writes, "the moralist is not like a courtroom judge, who resolves disputes. Instead, he is like the Commissioner of Boxing, who urges each fighter to do his best."[23]

Baiers is also part of a team of philosophers who hold that ethical egoism is paradoxical, implying that to do what is in one's best interests can be both wrong and right in ethical terms. Although a successful pursuit of self-interest may be viewed as a moral victory, it could also be dubbed immoral if it prevents another person from executing what is in his best interests. Again, however, the ethical egoists have responded by assuming the guise of the Commissioner of Boxing. His philosophy precludes empathy for the interests of others, so forestalling them is perfectly acceptable. "Regardless of whether we think this is a correct view," adds Rachels, "it is, at the very least, a consistent view, and so this attempt to convict the egoist of self-contradiction fails."[24]

Finally, it has been averred that ethical egoism is no better than bigotry in that, like racism, it divides people into two types themselves and others and discriminates against one type on the basis of some arbitrary disparity. This, to Rachels's mind, is probably the best objection to ethical egoism, for it provides the soundest reason why the interests of others ought to concern the interests of the self. "What," he asks, "is the difference between myself and others that justifies placing myself in this special category? Am I more intelligent? Do I enjoy my life more? Are my accomplishments greater? Do I have needs or abilities that are so different from the needs and abilities of others? What is it that makes me so special? Failing an answer, it turns out that Ethical Egoism is an arbitrary doctrine, in the same way that racism is arbitrary. [...] We should care about the interests of other people for the very same reason we care about our own interests; for their needs and desires are comparable to our own."[25]

Here is the original post:

Ethical egoism - Wikipedia, the free encyclopedia

In philosophy, egoism is the theory that ones self is, or should be, the motivation and the goal of ones own action. Egoism has two variants, descriptive or normative. The descriptive (or positive) variant conceives egoism as a factual description of human affairs. That is, people are motivated by their own interests and desires, and they cannot be described otherwise. The normative variant proposes that people should be so motivated, regardless of what presently motivates their behavior. Altruism is the opposite of egoism. The term egoism derives from ego, the Latin term for I in English. Egoism should be distinguished from egotism, which means a psychological overvaluation of ones own importance, or of ones own activities.

People act for many reasons; but for whom, or what, do or should they actfor themselves, for God, or for the good of the planet? Can an individual ever act only according to her own interests without regard for others interests. Conversely, can an individual ever truly act for others in complete disregard for her own interests? The answers will depend on an account of free will. Some philosophers argue that an individual has no choice in these matters, claiming that a persons acts are determined by prior events which make illusory any belief in choice. Nevertheless, if an element of choice is permitted against the great causal impetus from nature, or God, it follows that a person possesses some control over her next action, and, that, therefore, one may inquire as to whether the individual does, or, should choose a self-or-other-oriented action. Morally speaking, one can ask whether the individual should pursue her own interests, or, whether she should reject self-interest and pursue others interest instead: to what extent are other-regarding acts morally praiseworthy compared to self-regarding acts?

The descriptive egoists theory is called psychological egoism. Psychological egoism describes human nature as being wholly self-centered and self-motivated. Examples of this explanation of human nature predate the formation of the theory, and, are found in writings such as that of British Victorian historian, Macaulay, and, in that of British Reformation political philosopher, Thomas Hobbes. To the question, What proposition is there respecting human nature which is absolutely and universally true?", Macaulay, replies, "We know of only one . . . that men always act from self-interest." (Quoted in Garvin.) In Leviathan, Hobbes maintains that, "No man giveth but with intention of good to himself; because gift is voluntary; and of all voluntary acts the object to every man is his own pleasure." In its strong form, psychological egoism asserts that people always act in their own interests, and, cannot but act in their own interests, even though they may disguise their motivation with references to helping others or doing their duty.

Opponents claim that psychological egoism renders ethics useless. However, this accusation assumes that ethical behavior is necessarily other-regarding, which opponents would first have to establish. Opponents may also exploit counterfactual evidence to criticize psychological egoism surely, they claim, there is a host of evidence supporting altruistic or duty bound actions that cannot be said to engage the self-interest of the agent. However, what qualifies to be counted as apparent counterfactual evidence by opponents becomes an intricate and debatable issue. This is because, in response to their opponents, psychological egoists may attempt to shift the question away from outward appearances to ultimate motives of acting benevolently towards others; for example, they may claim that seemingly altruistic behavior (giving a stranger some money) necessarily does have a self-interested component. For example, if the individual were not to offer aid to a stranger, he or she may feel guilty or may look bad in front of a peer group.

On this point, psychological egoisms validity turns on examining and analyzing moral motivation. But since motivation is inherently private and inaccessible to others (an agent could be lying to herself or to others about the original motive), the theory shifts from a theoretical description of human nature--one that can be put to observational testing--to an assumption about the inner workings of human nature: psychological egoism moves beyond the possibility of empirical verification and the possibility of empirical negation (since motives are private), and therefore it becomes what is termed a closed theory.

A closed theory is a theory that rejects competing theories on its own terms and is non-verifiable and non-falsifiable. If psychological egoism is reduced to an assumption concerning human nature and its hidden motives, then it follows that it is just as valid to hold a competing theory of human motivation such as psychological altruism.

Psychological altruism holds that all human action is necessarily other-centered, and other-motivated. Ones becoming a hermit (an apparently selfish act) can be reinterpreted through psychological altruism as an act of pure noble selflessness: a hermit is not selfishly hiding herself away, rather, what she is doing is not inflicting her potentially ungraceful actions or displeasing looks upon others. A parallel analysis of psychological altruism thus results in opposing conclusions to psychological egoism. However, psychological altruism is arguably just as closed as psychological egoism: with it one assumes that an agents inherently private and consequently unverifiable motives are altruistic. If both theories can be validly maintained, and if the choice between them becomes the flip of a coin, then their soundness must be questioned.

A weak version of psychological egoism accepts the possibility of altruistic or benevolent behavior, but maintains that, whenever a choice is made by an agent to act, the action is by definition one that the agent wants to do at that point. The action is self-serving, and is therefore sufficiently explained by the theory of psychological egoism. Let one assume that person A wants to help the poor; therefore, A is acting egoistically by actually wanting to help; again, if A ran into a burning building to save a kitten, it must be the case that A wanted or desired to save the kitten. However, defining all motivations as what an agent desires to do remains problematic: logically, the theory becomes tautologous and therefore unable to provide a useful, descriptive meaning of motivation because one is essentially making an arguably philosophically uninteresting claim that an agent is motivated to do what she is motivated to do. Besides which, if helping others is what A desires to do, then to what extent can A be continued to be called an egoist? A acts because that is what A does, and consideration of the ethical ought becomes immediately redundant. Consequently, opponents argue that psychological egoism is philosophically inadequate because it sidesteps the great nuances of motive. For example, one can argue that the psychological egoists notion of motive sidesteps the clashes that her theory has with the notion of duty, and, related social virtues such as honor, respect, and reputation, which fill the tomes of history and literature.

David Hume, in his Enquiry Concerning the Principles of Morals (Appendix IIOf Self Love), offers six rebuttals of what he calls the selfish hypothesis, an arguably archaic relative of psychological egoism. First, Hume argues that self-interest opposes moral sentiments that may engage one in concern for others, and, may motivate ones actions for others. These moral sentiments include love, friendship, compassion, and gratitude. Second, psychological egoism attempts to reduce human motivation to a single cause, which is a fruitless taskthe "love of simplicityhas been the source of much false reasoning in philosophy." Third, it is evident that animals act benevolently towards one another, and, if it is admitted that animals can act altruistically, then how can it be denied in humans? Fourth, the concepts we use to describe benevolent behavior cannot be meaningless; sometimes an agent obviously does not have a personal interest in the fortune of another, yet will wish her well. Any attempt to create an imaginary vested interest, as the psychological egoist will attempt, proves futile. Fifth, Hume asserts that we have prior motivations to self-interest; we may have, for example, a predisposition towards vanity, fame, or vengeance that transcends any benefit to the agent. Finally, Hume claims that even if the selfish hypothesis were true, there are a sufficient number of dispositions to generate a wide possibility of moral actions, allowing one person to be called vicious and another humane; and he claims that the latter is to be preferred over the former.

The second variant of egoism is normative in that it stipulates the agent ought to promote the self above other values. Herbert Spencer said, Ethics has to recognize the truth, recognized in unethical thought, that egoism comes before altruism. The acts required for continued self-preservation, including the enjoyments of benefits achieved by such arts, are the first requisites to universal welfare. Unless each duly cares for himself, his care for all others is ended in death, and if each thus dies there remain no others to be cared for. He was echoing a long history of the importance of self-regarding behavior that can be traced back to Aristotles theory of friendship in the Nichomachaean Ethics. In his theory, Aristotle argues that a man must befriend himself before he can befriend others. The general theory of normative egoism does not attempt to describe human nature directly, but asserts how people ought to behave. It comes in two general forms: rational egoism and ethical egoism.

Rational egoism claims that the promotion of ones own interests is always in accordance with reason. The greatest and most provocative proponent of rational egoism is Ayn Rand, whose The Virtue of Selfishness outlines the logic and appeal of the theory. Rand argues that: first, properly defined, selfishness rejects the sacrificial ethics of the Wests Judaic-Christian heritage on the grounds that it is right for man to live his own life; and, Rand argues that, second, selfishness is a proper virtue to pursue. That being said, she rejects the selfless selfishness of irrationally acting individuals: the actor must always be the beneficiary of his action and that man must act for his own rational self-interest. To be ethically selfish thus entails a commitment to reason rather than to emotionally driven whims and instincts.

In the strong version of rational egoism defended by Rand, not only is it rational to pursue ones own interests, it is irrational not to pursue them. In a weaker version, one may note that while it is rational to pursue ones own interests, there may be occasions when not pursuing them is not necessarily irrational.

Critics of rational egoism may claim that reason may dictate that ones interests should not govern ones actions. The possibility of conflicting reasons in a society need not be evoked in this matter; one need only claim that reason may invoke an impartiality clause, in other words, a clause that demands that in a certain situation ones interests should not be furthered. For example, consider a free-rider situation. In marking students papers, a teacher may argue that to offer inflated grades is to make her life easier, and, therefore, is in her self-interest: marking otherwise would incur negative feedback from students and having to spend time counseling on writing skills, and so on. It is even arguably foreseeable that inflating grades may never have negative consequences for anyone. The teacher could conceivably free-ride on the tougher marking of the rest of the department or university and not worry about the negative consequences of a diminished reputation to either. However, impartiality considerations demand an alternative courseit is not right to change grades to make life easier. Here self-interest conflicts with reason. Nonetheless, a Randian would reject the teachers free-riding being rational: since the teacher is employed to mark objectively and impartially in the first place, to do otherwise is to commit a fraud both against the employing institution and the student. (This is indeed an analogous situation explored in Rands The Fountainhead, in which the hero architect regrets having propped up a friends inabilities).

A simpler scenario may also be considered. Suppose that two men seek the hand of one woman, and they deduce that they should fight for her love. A critic may reason that the two men rationally claim that if one of them were vanquished, the other may enjoy the beloved. However, the solution ignores the womans right to choose between her suitors, and thus the mens reasoning is flawed.

In a different scenario, game theory (emanating from John von Neumanns and Oskar Morgensterns Theory of Games and Economic Behaviour, 1944) points to another possible logical error in rational egoism by offering an example in which the pursuit of self-interest results in both agents being made worse off.

This is famously described in the Prisoners Dilemma.

Prisoner A

From the table, two criminals, A and B, face different sentences depending on whether they confess their guilt or not. Each prisoner does not know what his partner will choose and communication between the two prisoners is not permitted. There are no lawyers and presumably no humane interaction between the prisoners and their captors.

Rationally (i.e., from the point of view of the numbers involved), we can assume that both will want to minimize their sentences. Herein lies the rub - if both avoid confessing, they will serve 2 years each a total of 4 years between them. If they both happen to confess, they each serve 5 years each, or 10 years between them.

However they both face a tantalizing option: if A confesses while his partner doesnt confess, A can get away in 6 months leaving B to languish for 10 years (and the same is true for B): this would result in a collective total of 10.5 years served.

For the game, the optimal solution is assumed to be the lowest total years served, which would be both refusing to confess and each therefore serving 2 years each. The probable outcome of the dilemma though is that both will confess in the desire to get off in 6 months, but therefore they will end up serving 10 years in total. This is seen to be non-rational or sub-optimal for both prisoners as the total years served is not the best collective solution.

The Prisoners Dilemma offers a mathematical model as to why self-interested action could lead to a socially non-optimal equilibrium (in which the participants all end up in a worse scenario). To game theorists, many situations can be modeled in a similar way to the classic Prisoners Dilemma including issues of nuclear deterrence, environmental pollution, corporate advertising campaigns and even romantic dates.

Supporters identify a game as any interaction between agents that is governed by a set of rules specifying the possible moves for each participant and a set of outcomes for each possible combination of moves. They add: One is hard put to find an example of social phenomenon that cannot be so described. (Hargreaves-Heap and Varoufakis, p.1).

Nonetheless, it can be countered that the nature of the game artificially pre-empts other possibilities: the sentences are fixed not by the participants but by external force (the game masters), so the choices facing the agents are outside of their control. Although this may certainly be applied to the restricted choices facing the two prisoners or contestants in a game, it is not obvious that every-day life generates such limited and limiting choices. The prisoners dilemma is not to be repeated: so there are no further negotiations based on what the other side chose.

More importantly, games with such restricting options and results are entered into voluntarily and can be avoided (we can argue that the prisoners chose to engage in the game in that they chose to commit a crime and hence ran the possibility of being caught!). Outside of games, agents affect each other and the outcomes in many different ways and can hence vary the outcomes as they interact in real life, communication involves altering the perception of how the world works, the values attached to different decisions, and hence what ought to be done and what potential consequences may arise.

In summary, even within the confines of the Prisoners Dilemma the assumptions that differing options be offered to each such that their self-interest works against the other can be challenged logically, ethically and judicially. Firstly, the collective outcomes of the game can be changed by the game master to produce a socially and individually optimal solution the numbers can be altered. Secondly, presenting such a dilemma to the prisoners can be considered ethically and judicially questionable as the final sentence that each gets is dependent on what another party says, rather than on the guilt and deserved punished of the individual.

Interestingly, repeated games tested by psychologists and economists tend to present a range of solutions depending on the stakes and other rules, with Axelrods findings (The Evolution of Cooperation, 1984) indicating that egotistic action can work for mutual harmony under the principle of tit for tat i.e., an understanding that giving something each creates a better outcome for both.

At a deeper level, some egoists may reject the possibility of fixed or absolute values that individuals acting selfishly and caught up in their own pursuits cannot see. Nietzsche, for instance, would counter that values are created by the individual and thereby do not stand independently of his or her self to be explained by another authority; similarly, St. Augustine would say love, and do as you will; neither of which may be helpful to the prisoners above but which may be of greater guidance for individuals in normal life.

Rand exhorts the application of reason to ethical situations, but a critic may reply that what is rational is not always the same as what is reasonable. The critic may emphasize the historicity of choice, that is, she may emphasize that ones apparent choice is demarcated by, and dependent on, the particular language, culture of right and consequence and environmental circumstance in which an individual finds herself living: a Victorian English gentleman perceived a different moral sphere and consequently horizon of goals than an American frontiersman. This criticism may, however, turn on semantic or contextual nuances. The Randian may counter that what is rational is reasonable: for one can argue that rationality is governed as much by understanding the context (Sartres facticity is a highly useful term) as adhering to the laws of logic and of non-contradiction.

Ethical egoism is the normative theory that the promotion of ones own good is in accordance with morality. In the strong version, it is held that it is always moral to promote ones own good, and it is never moral not to promote it. In the weak version, it is said that although it is always moral to promote ones own good, it is not necessarily never moral to not. That is, there may be conditions in which the avoidance of personal interest may be a moral action.

In an imaginary construction of a world inhabited by a single being, it is possible that the pursuit of morality is the same as the pursuit of self-interest in that what is good for the agent is the same as what is in the agents interests. Arguably, there could never arise an occasion when the agent ought not to pursue self-interest in favor of another morality, unless he produces an alternative ethical system in which he ought to renounce his values in favor of an imaginary self, or, other entity such as the universe, or the agents God. Opponents of ethical egoism may claim, however, that although it is possible for this Robinson Crusoe type creature to lament previous choices as not conducive to self-interest (enjoying the pleasures of swimming all day, and not spending necessary time producing food), the mistake is not a moral mistake but a mistake of identifying self-interest. Presumably this lonely creature will begin to comprehend the distinctions between short, and long-term interests, and, that short-term pains can be countered by long-term gains.

In addition, opponents argue that even in a world inhabited by a single being, duties would still apply; (Kantian) duties are those actions that reason dictates ought to be pursued regardless of any gain, or loss to self or others. Further, the deontologist asserts the application of yet another moral sphere which ought to be pursued, namely, that of impartial duties. The problem with complicating the creatures world with impartial duties, however, is in defining an impartial task in a purely subjective world. Impartiality, the ethical egoist may retort, could only exist where there are competing selves: otherwise, the attempt to be impartial in judging ones actions is a redundant exercise. (However, the Cartesian rationalist could retort that need not be so, that a sentient being should act rationally, and reason will disclose what are the proper actions he should follow.)

If we move away from the imaginary construct of a single beings world, ethical egoism comes under fire from more pertinent arguments. In complying with ethical egoism, the individual aims at her own greatest good. Ignoring a definition of the good for the present, it may justly be argued that pursuing ones own greatest good can conflict with anothers pursuit, thus creating a situation of conflict. In a typical example, a young person may see his greatest good in murdering his rich uncle to inherit his millions. It is the rich uncles greatest good to continue enjoying his money, as he sees fit. According to detractors, conflict is an inherent problem of ethical egoism, and the model seemingly does not possess a conflict resolution system. With the additional premise of living in society, ethical egoism has much to respond to: obviously there are situations when two peoples greatest goods the subjectively perceived working of their own self-interest will conflict, and, a solution to such dilemmas is a necessary element of any theory attempting to provide an ethical system.

The ethical egoist contends that her theory, in fact, has resolutions to the conflict. The first resolution proceeds from a state of nature examination. If, in the wilderness, two people simultaneously come across the only source of drinkable water a potential dilemma arises if both make a simultaneous claim to it. With no recourse to arbitration they must either accept an equal share of the water, which would comply with rational egoism. (In other words, it is in the interest of both to share, for both may enjoy the water and each others company, and, if the water is inexhaustible, neither can gain from monopolizing the source.) But a critic may maintain that this solution is not necessarily in compliance with ethical egoism. Arguably, the critic continues, the two have no possible resolution, and must, therefore, fight for the water. This is often the line taken against egoism generally: that it results in insoluble conflict that implies, or necessitates a resort to force by one or both of the parties concerned. For the critic, the proffered resolution is, therefore, an acceptance of the ethical theory that might is right; that is, the critic maintains that the resolution accepts that the stronger will take possession and thereby gain proprietary rights.

However, ethical egoism does not have to logically result in a Darwinian struggle between the strong and the weak in which strength determines moral rectitude to resources or values. Indeed, the realist position may strike one as philosophically inadequate as that of psychological egoism, although popularly attractive. For example, instead of succumbing to insoluble conflict, the two people could cooperate (as rational egoism would require). Through cooperation, both agents would, thereby, mutually benefit from securing and sharing the resource. Against the critics pessimistic presumption that conflict is insoluble without recourse to victory, the ethical egoist can retort that reasoning people can recognize that their greatest interests are served more through cooperation than conflict. War is inherently costly, and, even the fighting beasts of the wild instinctively recognize its potential costs, and, have evolved conflict-avoiding strategies.

On the other hand, the ethical egoist can argue less benevolently, that in case one man reaches the desired resource first, he would then be able to take rightful control and possession of it the second person cannot possess any right to it, except insofar as he may trade with its present owner. Of course, charitable considerations may motivate the owner to secure a share for the second comer, and economic considerations may prompt both to trade in those products that each can better produce or acquire: the one may guard the water supply from animals while the other hunts. Such would be a classical liberal reading of this situation, which considers the advance of property rights to be the obvious solution to apparently intractable conflicts over resources.

A second conflict-resolution stems from critics fears that ethical egoists could logically pursue their interests at the cost of others. Specifically, a critic may contend that personal gain logically cannot be in ones best interest if it entails doing harm to another: doing harm to another would be to accept the principle that doing harm to another is ethical (that is, one would be equating doing harm with ones own best interests), whereas, reflection shows that principle to be illogical on universalistic criteria. However, an ethical egoist may respond that in the case of the rich uncle and greedy nephew, for example, it is not the case that the nephew would be acting ethically by killing his uncle, and that for a critic to contend otherwise is to criticize personal gain from the separate ethical standpoint that condemns murder. In addition, the ethical egoist may respond by saying that these particular fears are based on a confusion resulting from conflating ethics (that is, self-interest) with personal gain; The ethical egoist may contend that if the nephew were to attempt to do harm for personal gain, that he would find that his uncle or others would or may be permitted to do harm in return. The argument that I have a right to harm those who get in my way is foiled by the argument that others have a right to harm me should I get in the way. That is, in the end, the nephew variously could see how harming another for personal gain would not be in his self-interest at all.

The critics fear is based on a misreading of ethical egoism, and is an attempt to subtly reinsert the might is right premise. Consequently, the ethical egoist is unfairly chastised on the basis of a straw-man argument. Ultimately, however, one comes to the conclusion reached in the discussion of the first resolution; that is, one must either accept the principle that might is right (which in most cases would be evidentially contrary to ones best interest), or accept that cooperation with others is a more successful approach to improving ones interests. Though interaction can either be violent or peaceful, an ethical egoist rejects violence as undermining the pursuit of self-interest.

A third conflict-resolution entails the insertion of rights as a standard. This resolution incorporates the conclusions of the first two resolutions by stating that there is an ethical framework that can logically be extrapolated from ethical egoism. However, the logical extrapolation is philosophically difficult (and, hence, intriguing) because ethical egoism is the theory that the promotion of ones own self-interest is in accordance with morality whereas rights incorporate boundaries to behavior that reason or experience has shown to be contrary to the pursuit of self-interest. Although it is facile to argue that the greedy nephew does not have a right to claim his uncles money because it is not his but his uncles, and to claim that it is wrong to act aggressively against the person of another because that person has a legitimate right to live in peace (thus providing the substance of conflict-resolution for ethical egoism), the problem of expounding this theory for the ethical egoist lies in the intellectual arguments required to substantiate the claims for the existence of rights and then, once substantiated, connecting them to the pursuit of an individuals greatest good.

A final type of ethical egoism is conditional egoism. This is the theory that egoism is morally acceptable or right if it leads to morally acceptable ends. For example, self-interested behavior can be accepted and applauded if it leads to the betterment of society as a whole; the ultimate test rests not on acting self-interestedly but on whether society is improved as a result. A famous example of this kind of thinking is from Adam Smiths The Wealth of Nations, in which Smith outlines the public benefits resulting from self-interested behavior (borrowing a theory from the earlier writer Bernard Mandeville and his Fable of the Bees). Smith writes: "It is not from the benevolence of the butcher, the brewer, or the baker, that we expect our dinner, but from their regard to their own interest. We address ourselves, not to their humanity but to their self-love, and never talk to them of our own necessities but of their advantages" (Wealth of Nations, I.ii.2).

As Smith himself admits, if egoistic behavior lends itself to societys detriment, then it ought to be stopped. The theory of conditional egoism is thus dependent on a superior moral goal such as an action being in the common interest, that is, the public good. The grave problem facing conditional egoists is according to what standard ought the limits on egoism be placed? In other words, who or what is to define the nature of the public good? If it is a person who is set up as the great arbitrator of the public, then it is uncertain if there can be a guarantee that he or she is embodying or arguing for an impartial standard of the good and not for his or her own particular interest. If it is an impartial standard that sets the limit, one that can be indicated by any reasonable person, then it behooves the philosopher to explain the nature of that standard.

In most public good theories, the assumption is made that there exists a collective entity over and above the individuals that comprise it: race, nation, religion, and state being common examples. Collectivists then attempt to explain what in particular should be held as the interest of the group. Inevitably, however, conflict arises, and resolutions have to be produced. Some seek refuge in claiming the need for perpetual dialogue (rather than exchange), but others return to the need for force to settle apparently insoluble conflicts; nonetheless, the various shades of egoism pose a valid and appealing criticism of collectivism: that individuals act; groups dont. Karl Poppers works on methodological individualism are a useful source in criticizing collectivist thinking (for example, Poppers The Poverty of Historicism).

Psychological egoism is fraught with the logical problem of collapsing into a closed theory, and hence being a mere assumption that could validly be accepted as describing human motivation and morality, or be rejected in favor of a psychological altruism (or even a psychological ecologism in which all actions necessarily benefit the agents environment).

Normative egoism, however, engages in a philosophically more intriguing dialogue with protractors. Normative egoists argue from various positions that an individual ought to pursue his or her own interest. These may be summarized as follows: the individual is best placed to know what defines that interest, or it is thoroughly the individuals right to pursue that interest. The latter is divided into two sub-arguments: either because it is the reasonable/rational course of action, or because it is the best guarantee of maximizing social welfare.

Egoists also stress that the implication of critics condemnation of self-serving or self-motivating action is the call to renounce freedom in favor of control by others, who then are empowered to choose on their behalf. This entails an acceptance of Aristotles political maxim that "some are born to rule and others are born to be ruled," also read as "individuals are generally too stupid to act either in their own best interests or in the interests of those who would wish to command them." Rejecting both descriptions (the first as being arrogant and empirically questionable and the second as unmasking the truly immoral ambition lurking behind attacks on selfishness), egoists ironically can be read as moral and political egalitarians glorifying the dignity of each and every person to pursue life as they see fit. Mistakes in securing the proper means and appropriate ends will be made by individuals, but if they are morally responsible for their actions they not only will bear the consequences but also the opportunity for adapting and learning. When that responsibility is removed and individuals are exhorted to live for an alternative cause, their incentive and joy in improving their own welfare is concomitantly diminished, which will, for many egoists, ultimately foster an uncritical, unthinking mass of obedient bodies vulnerable to political manipulation: when the ego is trammeled, so too is freedom ensnared, and without freedom ethics is removed from individual to collective or government responsibility.

Egoists also reject the insight into personal motivation that others whether they are psychological or sociological "experts" declare they possess, and which they may accordingly fine-tune or encourage to "better ends." Why an individual acts remains an intrinsically personal and private act that is the stuff of memoirs and literature, but how they should act releases our investigations into ethics of what shall define the good for the self-regarding agent.

Alexander Moseley Email: alexandermoseley@icloud.com United Kingdom

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Egoism | Internet Encyclopedia of Philosophy

Egoism is a position where the prime consideration is the effects of ones actions on oneself. This sort of analysis can be seen to stem from the traditional philosophical dichotomy between ones self (the subject) and the rest of the world (the object). It is argued that, since one is inevitably bound up with ones own interests, happiness, desires, hopes, etc., then how one ought to behave will, also inevitably, be centred on the effects that make a difference to us directly.

The ethical egoists approach, broadly speaking, says that the good action is the one which is best for me as an individual. Thus, if I am hungry but have no food and take your chips to eat, this is good for me and hence good to do.

This approach, perhaps surprisingly at first glance, has some respectable philosophical roots. Thomas Hobbes (15881679) observed that human nature is fundamentally self-interested, that it is natural that I as an individual am most concerned with what is best for me. From this observation he argued that we cannot expect an individual to do things which promote the interests of others above the interest of that individual since this goes against human nature. So, it should be no surprise that I help myself to your chips when Im hungry. Of course, Hobbes thought this through and realized that if everyone freely helped themselves to what is not theirs we would all end up worse off which wouldnt be good for anyone. His conclusion was that we all agree to rules (such as property rights) where our immediate self-interest (my taking your chips) is replaced by a longer-term self-interest (by observing the rule about property rights I can rest assured that someone wont steal my jacket, say). The theory that develops out of this analysis is that obeying the rules is what is good because this is what is best for all the individuals self-interests.

This seems persuasive but if we dont like the conclusion about simply being obedient, we have to start picking it apart. One place to start is what precisely Hobbes observation about human nature really amounts to.

Imagine you see that I am hungry and you offer me your chips to eat (even though you are quite hungry yourself). Is it that we cannot help ourselves acting out of self-interest? Is what you do as inevitable as growing a fingernail or digesting your food? If your answer to this is yes (i.e. in a strongly deterministic way) then the consequence is that no-one is responsible for what they do since they have no choice in the matter, just as we cannot decide against growing a fingernail or digesting a meal. And from this we cannot praise or blame people for what they do, just as we dont praise people for their ability to grow their nails or blame them for being unable to digest fibre. This interpretation of human behaviour is consistent with that set out in the biologist Richard Dawkins book The Selfish Gene: social animals share food because they are genetically programmed to do so since this optimizes the chances of survival of each individual in the group. What reinforces the right thing to do is a feeling of satisfaction that comes with the optimal survival-strategy action. Thus, you give me chips now in the expectation that I will behave like you at some future time when I have the chips and you dont. This interpretation seems unpromising to say the least since ethics disappears altogether leaving behind a mere psychological theory about human nature.

Further, even if it is initially proposed as a psychological theory, it threatens to be unscientific in that it is untestable and hence merely a dogma:

The exchange above is an example of a very common way of arguing about our behaviour, ethical or otherwise. I hope that it illustrates that doing the satisfying thing isnt really an argument at all it only looks as if an explanation is being offered. In reality, all we are being offered is an assertion about how we are perhaps on a par with we behave this way as a result of an internal feud between a devilish entity and an angelic one. Oh, and by the way, these angels and devils are entirely undetectable except by the results which show up in a persons behaviour. The latter argument means that we can refer any behaviour to undetectable entities (e.g. He behaved badly because the devil gained the upper hand). The former argument about doing what satisfies you is equally inadequate. What if a person gave up all the pleasant trappings of life to live in great hardship, pain and ill-health to work among the poor who, in return, abused and despised them? Such a person could justifiably claim to be dissatisfied. But by this argument we would have to say that they are doing it because they are satisfied by being dissatisfied! This absurdity really points up the weakness of the explanation.

A philosopher, committed to reasoned explanations for things, will want to consider alternatives to this thoughtless approach. Perhaps we are not just lumbering robots behaving in a strictly programmed fashion, perhaps it is more complicated (and more interesting) than that.

A candidate a step forward would be to claim that what is good is what is good for me as an individual. This is usually referred to as individual ethical egoism. However, it is not much of a step forward once you consider the implications. Lets take Tony Stuart as an example. Since the Holocaust had no discernible effect on him then the moral rightness or wrongness of the killing of millions of Jews is morally irrelevant. Similarly, morality only came into being when he was born and will disappear when he dies. Apart from this idea appearing to be just plain wrong (and rather silly), it is also of no help to anyone other than Tony Stuart in a guide to moral behaviour. And whats so special about him, we might ask.

A more promising advance is universal ethical egoism which is the idea that what everyone ought to do is what is best for them as individuals even if this harms other people. The reason why this is more promising is that seems to call on individuals to weigh up options about their behaviour so as to optimize what is best for them. Weighing in the balance might be things like cooperation with others to achieve this; considerations of long-term as well as short-term interests; toleration; charity; compassion... Suddenly we find ourselves in the thick of heavyweight ethical notions. The first one to address, however, is whether it is feasible to rest these weighty notions on the fulcrum of self-interest.

The point worth emphasizing here is that, in ethical egoism, the individual need make no effort to give any considerations to what might be best for others, or what might be best for society. The idea is that, simply by doing what is in their own interest will lead directly to what is best for all. (There is a parallel theory in Economics: having a free market which allows all individuals to act out their selfish interests will necessarily lead to the best outcome including, through greater competition, cheaper goods and better products.)

However, there are several criticisms leveled at ethical egoism. Some of these appeal to intuitions about the consequences that would follow rather than pointing out flaws in the theory itself. So, for example, there is the posterity argument. To an egoist, it would make no difference if, as a result of their actions, all life on Earth were ended in 100 years time. This appeals to an intuition that we should find this position appalling: we ought to care about the future even though we wont be in it and wont benefit from it. But if the egoist shrugs and says that, in fact, they do not find this appalling, then other grounds are needed to argue them out of their position. Another is the helpful neighbour argument. If someone helped you (the egoist) out, then you would have to say that what they did was morally wrong. This is another intuitive appeal: we ought not to feel this way about charitable people. The egoist might give another shrug and point out that they (the egoist) are not a neighbour to rely on for help and they are never going to rely on neighbours being there to help out anyway.

A more philosophical tack to try is the friendship argument which aims to expose an absurdity at the heart of egoism. Obviously (the argument goes) a deep friendship brings great satisfaction so an egoist should make friends since this will be better for them. But wait, a deep friendship is only possible if both parties in it suspend or sacrifice their self-interest from time to time. But this is impossible for the thorough-going egoist they cannot give up egoism to achieve egoism! Again, the egoist can reply to this that, on the contrary, deep friendship is not more desirable than satisfying self-interest; that time spent developing friendships is wasted time; that friendships are possible where one of the parties (the egoist) never sacrifices self-interest so long as the other party does. These are all empirical replies and so are open to testing to see if they are true or not. Surveys of how people respond to the egoist position nearly always undermine it.

To sum up, ethical egoism has some appeal in that it appears to be consistent with a very plausible interpretation of human nature and that there are few, if any, powerful arguments that point to flaws in it as a theory. On the other hand, it also appears not to be a wholly satisfactory account of the full complexity of human behaviour which would include the notions of compassion, charity, love and friendship all of which require us to consider the interests of other people as well as our own. Such things seem to cry out for a more comprehensive account of how humans ought to behave than egoism offers.

Continued here:

PHILOSOPHY Ethics

September 5th, 2010 by Kara in Dictionary, Moral Terms

Ethical egoism is the moral doctrine that everyone ought to act to promote his or her own interests exclusively. In contrast to psychological egoism, ethical egoism makes a claim about how people should behave rather than how they actually behave. Perhaps the most notable advocates of ethical egoism were Ayn Rand and Max Stirner, each of whom argued (although in slightly different ways) that pursuit of ones self-interest should always be a persons primary goal.

Ethical egoism is often equated with selfishness, the disregard of others interests in favor of ones own interests. However, ethical egoism cannot be coherently equated with selfishness because it is often in ones self-interest to help others or to refrain from harming them. For example, Rand contends that it would be absurd to claim that a husband who spends a fortune to cure his wife of an illness does so entirely on her behalf.1 For an ethical egoist, the motivation to help family members and friends is ones personal connection to them and the distress that would be caused by their misfortune or suffering.

The kinds of deeds we perform for our friends and loved ones are not to be done for everyone, however. Rand describes such actions as a reward which men have to earn by means of their virtues and which one cannot grant to mere acquaintances or strangers.2 Complete strangers are not worthy of this special treatment. Nevertheless, Rand does advocate showing all people a generalized respect and good will which amounts to nonintervention; we should avoid arbitrarily doing harm to others, but our duties to aid them are also minimal.3

Although ethical egoism has some appeal (especially in its ability to smoothly reconcile morality and self-interest), the theory has been almost universally rejected as an acceptable ethical theory. One of the most basic criticisms is that ethical egoists typically misrepresent altruism, the doctrine that opposes ethical egoism and basis morality on a concern for others interests. If one embraces altruism, Rand claims that the individual must also embrace low self-esteem, a disrespectful attitude toward others, and a nightmare view of existence.4 Stirner marks a similar mischaracterization of altruism in his description of charitable actions: You love men, therefore you torture the individual man, the egoist; your philanthropy (love of men) is the tormenting of men.5 Stirner and Rand do not consider the benefits of helping others; they recognize altruism only as an impediment to ones individual goals. The problem with their view is that morality concerns all individuals, and the general welfare of others, even if it is not the exclusive focus of morality, is an indispensable component of any comprehensive ethical theory.

Arguments supporting ethical egoism, especially Rands, also tend to rely on a false dilemma. Altruism is considered the only alternative view to ethical egoism, and once it is dismissed, ethical egoism is endorsed. This analysis is insufficient because it omits discussion and refutation of a variety of other ethical theories. Establishing that extreme altruism is an undesirable ethical theory does not provide a sufficient basis for endorsing ethical egoism over all other alternatives.

These problems might be resolvable with further argumentation, but unfortunately, they are not the only difficulties with ethical egoism. Another is that an ethical egoist would not want ethical egoism to be universalized. If it were universalized, others would be deterred from acting altruistically toward the egoist, which would be against the egoists self-interests. Hence, it seems to be in ones interests to endorse the theory personally but not publicly, which leads to an intriguing conceptual problem: how can ethical egoism be considered morally binding if its advocates do not want it to be universally applied?

Another clear problem is that ethical egoism offers no means of resolving conflicts of interest. If ethical egoism were more widely followed, sooner or later, someones interests would conflict with anothers interests. In such a circumstance, it would be impossible for both to pursue their own interests simultaneously, but how does one decide whose interests take priority? Ethical egoism does not provide an answer.

A final and perhaps decisive objection to ethical egoism comes from James Rachels. He equates ethical egoism with racism in terms of its conceptual construction. Racists divide all people into groups and treat people differently based on the trait of ones race but have no justification for concluding that their own race is any better than others, rendering racism an arbitrary doctrine. Similarly, ethical egoists demand that we divide the world into two categories of peopleourselves and all the restand that we regard the interests of those in the first group as more important than the interests of those in the second group.6 The egoist can offer no justification for the distinction between the two groups. Hence, Rachels concludes that ethical egoism is an arbitrary doctrine and that others should be given the same moral consideration as ourselves because their merits and desires are comparable to our own.

Overall, ethical egoism is a widely-rejected ethical theory with few contemporary advocates. Developing ethical egoism into a coherent, functional ethical theory would require massive revision to the original principle.

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Ethical Egoism - Seven Pillars Institute

In philosophy, egoism is the theory that ones self is, or should be, the motivation and the goal of ones own action. Egoism has two variants, descriptive or normative. The descriptive (or positive) variant conceives egoism as a factual description of human affairs. That is, people are motivated by their own interests and desires, and they cannot be described otherwise. The normative variant proposes that people should be so motivated, regardless of what presently motivates their behavior. Altruism is the opposite of egoism. The term egoism derives from ego, the Latin term for I in English. Egoism should be distinguished from egotism, which means a psychological overvaluation of ones own importance, or of ones own activities.

People act for many reasons; but for whom, or what, do or should they actfor themselves, for God, or for the good of the planet? Can an individual ever act only according to her own interests without regard for others interests. Conversely, can an individual ever truly act for others in complete disregard for her own interests? The answers will depend on an account of free will. Some philosophers argue that an individual has no choice in these matters, claiming that a persons acts are determined by prior events which make illusory any belief in choice. Nevertheless, if an element of choice is permitted against the great causal impetus from nature, or God, it follows that a person possesses some control over her next action, and, that, therefore, one may inquire as to whether the individual does, or, should choose a self-or-other-oriented action. Morally speaking, one can ask whether the individual should pursue her own interests, or, whether she should reject self-interest and pursue others interest instead: to what extent are other-regarding acts morally praiseworthy compared to self-regarding acts?

The descriptive egoists theory is called psychological egoism. Psychological egoism describes human nature as being wholly self-centered and self-motivated. Examples of this explanation of human nature predate the formation of the theory, and, are found in writings such as that of British Victorian historian, Macaulay, and, in that of British Reformation political philosopher, Thomas Hobbes. To the question, What proposition is there respecting human nature which is absolutely and universally true?", Macaulay, replies, "We know of only one . . . that men always act from self-interest." (Quoted in Garvin.) In Leviathan, Hobbes maintains that, "No man giveth but with intention of good to himself; because gift is voluntary; and of all voluntary acts the object to every man is his own pleasure." In its strong form, psychological egoism asserts that people always act in their own interests, and, cannot but act in their own interests, even though they may disguise their motivation with references to helping others or doing their duty.

Opponents claim that psychological egoism renders ethics useless. However, this accusation assumes that ethical behavior is necessarily other-regarding, which opponents would first have to establish. Opponents may also exploit counterfactual evidence to criticize psychological egoism surely, they claim, there is a host of evidence supporting altruistic or duty bound actions that cannot be said to engage the self-interest of the agent. However, what qualifies to be counted as apparent counterfactual evidence by opponents becomes an intricate and debatable issue. This is because, in response to their opponents, psychological egoists may attempt to shift the question away from outward appearances to ultimate motives of acting benevolently towards others; for example, they may claim that seemingly altruistic behavior (giving a stranger some money) necessarily does have a self-interested component. For example, if the individual were not to offer aid to a stranger, he or she may feel guilty or may look bad in front of a peer group.

On this point, psychological egoisms validity turns on examining and analyzing moral motivation. But since motivation is inherently private and inaccessible to others (an agent could be lying to herself or to others about the original motive), the theory shifts from a theoretical description of human nature--one that can be put to observational testing--to an assumption about the inner workings of human nature: psychological egoism moves beyond the possibility of empirical verification and the possibility of empirical negation (since motives are private), and therefore it becomes what is termed a closed theory.

A closed theory is a theory that rejects competing theories on its own terms and is non-verifiable and non-falsifiable. If psychological egoism is reduced to an assumption concerning human nature and its hidden motives, then it follows that it is just as valid to hold a competing theory of human motivation such as psychological altruism.

Psychological altruism holds that all human action is necessarily other-centered, and other-motivated. Ones becoming a hermit (an apparently selfish act) can be reinterpreted through psychological altruism as an act of pure noble selflessness: a hermit is not selfishly hiding herself away, rather, what she is doing is not inflicting her potentially ungraceful actions or displeasing looks upon others. A parallel analysis of psychological altruism thus results in opposing conclusions to psychological egoism. However, psychological altruism is arguably just as closed as psychological egoism: with it one assumes that an agents inherently private and consequently unverifiable motives are altruistic. If both theories can be validly maintained, and if the choice between them becomes the flip of a coin, then their soundness must be questioned.

A weak version of psychological egoism accepts the possibility of altruistic or benevolent behavior, but maintains that, whenever a choice is made by an agent to act, the action is by definition one that the agent wants to do at that point. The action is self-serving, and is therefore sufficiently explained by the theory of psychological egoism. Let one assume that person A wants to help the poor; therefore, A is acting egoistically by actually wanting to help; again, if A ran into a burning building to save a kitten, it must be the case that A wanted or desired to save the kitten. However, defining all motivations as what an agent desires to do remains problematic: logically, the theory becomes tautologous and therefore unable to provide a useful, descriptive meaning of motivation because one is essentially making an arguably philosophically uninteresting claim that an agent is motivated to do what she is motivated to do. Besides which, if helping others is what A desires to do, then to what extent can A be continued to be called an egoist? A acts because that is what A does, and consideration of the ethical ought becomes immediately redundant. Consequently, opponents argue that psychological egoism is philosophically inadequate because it sidesteps the great nuances of motive. For example, one can argue that the psychological egoists notion of motive sidesteps the clashes that her theory has with the notion of duty, and, related social virtues such as honor, respect, and reputation, which fill the tomes of history and literature.

David Hume, in his Enquiry Concerning the Principles of Morals (Appendix IIOf Self Love), offers six rebuttals of what he calls the selfish hypothesis, an arguably archaic relative of psychological egoism. First, Hume argues that self-interest opposes moral sentiments that may engage one in concern for others, and, may motivate ones actions for others. These moral sentiments include
love, friendship, compassion, and gratitude. Second, psychological egoism attempts to reduce human motivation to a single cause, which is a fruitless taskthe "love of simplicityhas been the source of much false reasoning in philosophy." Third, it is evident that animals act benevolently towards one another, and, if it is admitted that animals can act altruistically, then how can it be denied in humans? Fourth, the concepts we use to describe benevolent behavior cannot be meaningless; sometimes an agent obviously does not have a personal interest in the fortune of another, yet will wish her well. Any attempt to create an imaginary vested interest, as the psychological egoist will attempt, proves futile. Fifth, Hume asserts that we have prior motivations to self-interest; we may have, for example, a predisposition towards vanity, fame, or vengeance that transcends any benefit to the agent. Finally, Hume claims that even if the selfish hypothesis were true, there are a sufficient number of dispositions to generate a wide possibility of moral actions, allowing one person to be called vicious and another humane; and he claims that the latter is to be preferred over the former.

The second variant of egoism is normative in that it stipulates the agent ought to promote the self above other values. Herbert Spencer said, Ethics has to recognize the truth, recognized in unethical thought, that egoism comes before altruism. The acts required for continued self-preservation, including the enjoyments of benefits achieved by such arts, are the first requisites to universal welfare. Unless each duly cares for himself, his care for all others is ended in death, and if each thus dies there remain no others to be cared for. He was echoing a long history of the importance of self-regarding behavior that can be traced back to Aristotles theory of friendship in the Nichomachaean Ethics. In his theory, Aristotle argues that a man must befriend himself before he can befriend others. The general theory of normative egoism does not attempt to describe human nature directly, but asserts how people ought to behave. It comes in two general forms: rational egoism and ethical egoism.

Rational egoism claims that the promotion of ones own interests is always in accordance with reason. The greatest and most provocative proponent of rational egoism is Ayn Rand, whose The Virtue of Selfishness outlines the logic and appeal of the theory. Rand argues that: first, properly defined, selfishness rejects the sacrificial ethics of the Wests Judaic-Christian heritage on the grounds that it is right for man to live his own life; and, Rand argues that, second, selfishness is a proper virtue to pursue. That being said, she rejects the selfless selfishness of irrationally acting individuals: the actor must always be the beneficiary of his action and that man must act for his own rational self-interest. To be ethically selfish thus entails a commitment to reason rather than to emotionally driven whims and instincts.

In the strong version of rational egoism defended by Rand, not only is it rational to pursue ones own interests, it is irrational not to pursue them. In a weaker version, one may note that while it is rational to pursue ones own interests, there may be occasions when not pursuing them is not necessarily irrational.

Critics of rational egoism may claim that reason may dictate that ones interests should not govern ones actions. The possibility of conflicting reasons in a society need not be evoked in this matter; one need only claim that reason may invoke an impartiality clause, in other words, a clause that demands that in a certain situation ones interests should not be furthered. For example, consider a free-rider situation. In marking students papers, a teacher may argue that to offer inflated grades is to make her life easier, and, therefore, is in her self-interest: marking otherwise would incur negative feedback from students and having to spend time counseling on writing skills, and so on. It is even arguably foreseeable that inflating grades may never have negative consequences for anyone. The teacher could conceivably free-ride on the tougher marking of the rest of the department or university and not worry about the negative consequences of a diminished reputation to either. However, impartiality considerations demand an alternative courseit is not right to change grades to make life easier. Here self-interest conflicts with reason. Nonetheless, a Randian would reject the teachers free-riding being rational: since the teacher is employed to mark objectively and impartially in the first place, to do otherwise is to commit a fraud both against the employing institution and the student. (This is indeed an analogous situation explored in Rands The Fountainhead, in which the hero architect regrets having propped up a friends inabilities).

A simpler scenario may also be considered. Suppose that two men seek the hand of one woman, and they deduce that they should fight for her love. A critic may reason that the two men rationally claim that if one of them were vanquished, the other may enjoy the beloved. However, the solution ignores the womans right to choose between her suitors, and thus the mens reasoning is flawed.

In a different scenario, game theory (emanating from John von Neumanns and Oskar Morgensterns Theory of Games and Economic Behaviour, 1944) points to another possible logical error in rational egoism by offering an example in which the pursuit of self-interest results in both agents being made worse off.

This is famously described in the Prisoners Dilemma.

Prisoner A

From the table, two criminals, A and B, face different sentences depending on whether they confess their guilt or not. Each prisoner does not know what his partner will choose and communication between the two prisoners is not permitted. There are no lawyers and presumably no humane interaction between the prisoners and their captors.

Rationally (i.e., from the point of view of the numbers involved), we can assume that both will want to minimize their sentences. Herein lies the rub - if both avoid confessing, they will serve 2 years each a total of 4 years between them. If they both happen to confess, they each serve 5 years each, or 10 years between them.

However they both face a tantalizing option: if A confesses while his partner doesnt confess, A can get away in 6 months leaving B to languish for 10 years (and the same is true for B): this would result in a collective total of 10.5 years served.

For the game, the optimal solution is assumed to be the lowest total years served, which would be both refusing to confess and each therefore serving 2 years each. The probable outcome of the dilemma though is that both will confess in the desire to get off in 6 months, but therefore they will end up serving 10 years in total. This is seen to be non-rational or sub-optimal for both prisoners as the total years served is not the best collective solution.

The Prisoners Dilemma offers a mathematical model as to why self-interested action could lead to a socially non-optimal equilibrium (in which the participants all end up in a worse scenario). To game theorists, many situations can be modeled in a similar way to the classic Prisoners Dilemma including issues of nuclear deterrence, environmental pollution, corporate advertising campaigns and even romantic dates.

Supporters identify a game as any interaction between agents that is governed by a set of rules specifying the possible moves for each participant and a set of outcomes for each possible combination
of moves. They add: One is hard put to find an example of social phenomenon that cannot be so described. (Hargreaves-Heap and Varoufakis, p.1).

Nonetheless, it can be countered that the nature of the game artificially pre-empts other possibilities: the sentences are fixed not by the participants but by external force (the game masters), so the choices facing the agents are outside of their control. Although this may certainly be applied to the restricted choices facing the two prisoners or contestants in a game, it is not obvious that every-day life generates such limited and limiting choices. The prisoners dilemma is not to be repeated: so there are no further negotiations based on what the other side chose.

More importantly, games with such restricting options and results are entered into voluntarily and can be avoided (we can argue that the prisoners chose to engage in the game in that they chose to commit a crime and hence ran the possibility of being caught!). Outside of games, agents affect each other and the outcomes in many different ways and can hence vary the outcomes as they interact in real life, communication involves altering the perception of how the world works, the values attached to different decisions, and hence what ought to be done and what potential consequences may arise.

In summary, even within the confines of the Prisoners Dilemma the assumptions that differing options be offered to each such that their self-interest works against the other can be challenged logically, ethically and judicially. Firstly, the collective outcomes of the game can be changed by the game master to produce a socially and individually optimal solution the numbers can be altered. Secondly, presenting such a dilemma to the prisoners can be considered ethically and judicially questionable as the final sentence that each gets is dependent on what another party says, rather than on the guilt and deserved punished of the individual.

Interestingly, repeated games tested by psychologists and economists tend to present a range of solutions depending on the stakes and other rules, with Axelrods findings (The Evolution of Cooperation, 1984) indicating that egotistic action can work for mutual harmony under the principle of tit for tat i.e., an understanding that giving something each creates a better outcome for both.

At a deeper level, some egoists may reject the possibility of fixed or absolute values that individuals acting selfishly and caught up in their own pursuits cannot see. Nietzsche, for instance, would counter that values are created by the individual and thereby do not stand independently of his or her self to be explained by another authority; similarly, St. Augustine would say love, and do as you will; neither of which may be helpful to the prisoners above but which may be of greater guidance for individuals in normal life.

Rand exhorts the application of reason to ethical situations, but a critic may reply that what is rational is not always the same as what is reasonable. The critic may emphasize the historicity of choice, that is, she may emphasize that ones apparent choice is demarcated by, and dependent on, the particular language, culture of right and consequence and environmental circumstance in which an individual finds herself living: a Victorian English gentleman perceived a different moral sphere and consequently horizon of goals than an American frontiersman. This criticism may, however, turn on semantic or contextual nuances. The Randian may counter that what is rational is reasonable: for one can argue that rationality is governed as much by understanding the context (Sartres facticity is a highly useful term) as adhering to the laws of logic and of non-contradiction.

Ethical egoism is the normative theory that the promotion of ones own good is in accordance with morality. In the strong version, it is held that it is always moral to promote ones own good, and it is never moral not to promote it. In the weak version, it is said that although it is always moral to promote ones own good, it is not necessarily never moral to not. That is, there may be conditions in which the avoidance of personal interest may be a moral action.

In an imaginary construction of a world inhabited by a single being, it is possible that the pursuit of morality is the same as the pursuit of self-interest in that what is good for the agent is the same as what is in the agents interests. Arguably, there could never arise an occasion when the agent ought not to pursue self-interest in favor of another morality, unless he produces an alternative ethical system in which he ought to renounce his values in favor of an imaginary self, or, other entity such as the universe, or the agents God. Opponents of ethical egoism may claim, however, that although it is possible for this Robinson Crusoe type creature to lament previous choices as not conducive to self-interest (enjoying the pleasures of swimming all day, and not spending necessary time producing food), the mistake is not a moral mistake but a mistake of identifying self-interest. Presumably this lonely creature will begin to comprehend the distinctions between short, and long-term interests, and, that short-term pains can be countered by long-term gains.

In addition, opponents argue that even in a world inhabited by a single being, duties would still apply; (Kantian) duties are those actions that reason dictates ought to be pursued regardless of any gain, or loss to self or others. Further, the deontologist asserts the application of yet another moral sphere which ought to be pursued, namely, that of impartial duties. The problem with complicating the creatures world with impartial duties, however, is in defining an impartial task in a purely subjective world. Impartiality, the ethical egoist may retort, could only exist where there are competing selves: otherwise, the attempt to be impartial in judging ones actions is a redundant exercise. (However, the Cartesian rationalist could retort that need not be so, that a sentient being should act rationally, and reason will disclose what are the proper actions he should follow.)

If we move away from the imaginary construct of a single beings world, ethical egoism comes under fire from more pertinent arguments. In complying with ethical egoism, the individual aims at her own greatest good. Ignoring a definition of the good for the present, it may justly be argued that pursuing ones own greatest good can conflict with anothers pursuit, thus creating a situation of conflict. In a typical example, a young person may see his greatest good in murdering his rich uncle to inherit his millions. It is the rich uncles greatest good to continue enjoying his money, as he sees fit. According to detractors, conflict is an inherent problem of ethical egoism, and the model seemingly does not possess a conflict resolution system. With the additional premise of living in society, ethical egoism has much to respond to: obviously there are situations when two peoples greatest goods the subjectively perceived working of their own self-interest will conflict, and, a solution to such dilemmas is a necessary element of any theory attempting to provide an ethical system.

The ethical egoist contends that her theory, in fact, has resolutions to the conflict. The first resolution proceeds from a state of nature examination. If, in the wilderness, two people simultaneously come across the only source of drinkable water a potential dilemma arises if both make a simultaneous claim to it. With no recourse to arbitration they must either accept an equal share of the water, which would comply with
rational egoism. (In other words, it is in the interest of both to share, for both may enjoy the water and each others company, and, if the water is inexhaustible, neither can gain from monopolizing the source.) But a critic may maintain that this solution is not necessarily in compliance with ethical egoism. Arguably, the critic continues, the two have no possible resolution, and must, therefore, fight for the water. This is often the line taken against egoism generally: that it results in insoluble conflict that implies, or necessitates a resort to force by one or both of the parties concerned. For the critic, the proffered resolution is, therefore, an acceptance of the ethical theory that might is right; that is, the critic maintains that the resolution accepts that the stronger will take possession and thereby gain proprietary rights.

However, ethical egoism does not have to logically result in a Darwinian struggle between the strong and the weak in which strength determines moral rectitude to resources or values. Indeed, the realist position may strike one as philosophically inadequate as that of psychological egoism, although popularly attractive. For example, instead of succumbing to insoluble conflict, the two people could cooperate (as rational egoism would require). Through cooperation, both agents would, thereby, mutually benefit from securing and sharing the resource. Against the critics pessimistic presumption that conflict is insoluble without recourse to victory, the ethical egoist can retort that reasoning people can recognize that their greatest interests are served more through cooperation than conflict. War is inherently costly, and, even the fighting beasts of the wild instinctively recognize its potential costs, and, have evolved conflict-avoiding strategies.

On the other hand, the ethical egoist can argue less benevolently, that in case one man reaches the desired resource first, he would then be able to take rightful control and possession of it the second person cannot possess any right to it, except insofar as he may trade with its present owner. Of course, charitable considerations may motivate the owner to secure a share for the second comer, and economic considerations may prompt both to trade in those products that each can better produce or acquire: the one may guard the water supply from animals while the other hunts. Such would be a classical liberal reading of this situation, which considers the advance of property rights to be the obvious solution to apparently intractable conflicts over resources.

A second conflict-resolution stems from critics fears that ethical egoists could logically pursue their interests at the cost of others. Specifically, a critic may contend that personal gain logically cannot be in ones best interest if it entails doing harm to another: doing harm to another would be to accept the principle that doing harm to another is ethical (that is, one would be equating doing harm with ones own best interests), whereas, reflection shows that principle to be illogical on universalistic criteria. However, an ethical egoist may respond that in the case of the rich uncle and greedy nephew, for example, it is not the case that the nephew would be acting ethically by killing his uncle, and that for a critic to contend otherwise is to criticize personal gain from the separate ethical standpoint that condemns murder. In addition, the ethical egoist may respond by saying that these particular fears are based on a confusion resulting from conflating ethics (that is, self-interest) with personal gain; The ethical egoist may contend that if the nephew were to attempt to do harm for personal gain, that he would find that his uncle or others would or may be permitted to do harm in return. The argument that I have a right to harm those who get in my way is foiled by the argument that others have a right to harm me should I get in the way. That is, in the end, the nephew variously could see how harming another for personal gain would not be in his self-interest at all.

The critics fear is based on a misreading of ethical egoism, and is an attempt to subtly reinsert the might is right premise. Consequently, the ethical egoist is unfairly chastised on the basis of a straw-man argument. Ultimately, however, one comes to the conclusion reached in the discussion of the first resolution; that is, one must either accept the principle that might is right (which in most cases would be evidentially contrary to ones best interest), or accept that cooperation with others is a more successful approach to improving ones interests. Though interaction can either be violent or peaceful, an ethical egoist rejects violence as undermining the pursuit of self-interest.

A third conflict-resolution entails the insertion of rights as a standard. This resolution incorporates the conclusions of the first two resolutions by stating that there is an ethical framework that can logically be extrapolated from ethical egoism. However, the logical extrapolation is philosophically difficult (and, hence, intriguing) because ethical egoism is the theory that the promotion of ones own self-interest is in accordance with morality whereas rights incorporate boundaries to behavior that reason or experience has shown to be contrary to the pursuit of self-interest. Although it is facile to argue that the greedy nephew does not have a right to claim his uncles money because it is not his but his uncles, and to claim that it is wrong to act aggressively against the person of another because that person has a legitimate right to live in peace (thus providing the substance of conflict-resolution for ethical egoism), the problem of expounding this theory for the ethical egoist lies in the intellectual arguments required to substantiate the claims for the existence of rights and then, once substantiated, connecting them to the pursuit of an individuals greatest good.

A final type of ethical egoism is conditional egoism. This is the theory that egoism is morally acceptable or right if it leads to morally acceptable ends. For example, self-interested behavior can be accepted and applauded if it leads to the betterment of society as a whole; the ultimate test rests not on acting self-interestedly but on whether society is improved as a result. A famous example of this kind of thinking is from Adam Smiths The Wealth of Nations, in which Smith outlines the public benefits resulting from self-interested behavior (borrowing a theory from the earlier writer Bernard Mandeville and his Fable of the Bees). Smith writes: "It is not from the benevolence of the butcher, the brewer, or the baker, that we expect our dinner, but from their regard to their own interest. We address ourselves, not to their humanity but to their self-love, and never talk to them of our own necessities but of their advantages" (Wealth of Nations, I.ii.2).

As Smith himself admits, if egoistic behavior lends itself to societys detriment, then it ought to be stopped. The theory of conditional egoism is thus dependent on a superior moral goal such as an action being in the common interest, that is, the public good. The grave problem facing conditional egoists is according to what standard ought the limits on egoism be placed? In other words, who or what is to define the nature of the public good? If it is a person who is set up as the great arbitrator of the public, then it is uncertain if there can be a guarantee that he or she is embodying or arguing for an impartial standard of the good and not for his or her own particular interest. If it is an impartial standard that sets the limit, one that can be indicated by any reasonable person,
then it behooves the philosopher to explain the nature of that standard.

In most public good theories, the assumption is made that there exists a collective entity over and above the individuals that comprise it: race, nation, religion, and state being common examples. Collectivists then attempt to explain what in particular should be held as the interest of the group. Inevitably, however, conflict arises, and resolutions have to be produced. Some seek refuge in claiming the need for perpetual dialogue (rather than exchange), but others return to the need for force to settle apparently insoluble conflicts; nonetheless, the various shades of egoism pose a valid and appealing criticism of collectivism: that individuals act; groups dont. Karl Poppers works on methodological individualism are a useful source in criticizing collectivist thinking (for example, Poppers The Poverty of Historicism).

Psychological egoism is fraught with the logical problem of collapsing into a closed theory, and hence being a mere assumption that could validly be accepted as describing human motivation and morality, or be rejected in favor of a psychological altruism (or even a psychological ecologism in which all actions necessarily benefit the agents environment).

Normative egoism, however, engages in a philosophically more intriguing dialogue with protractors. Normative egoists argue from various positions that an individual ought to pursue his or her own interest. These may be summarized as follows: the individual is best placed to know what defines that interest, or it is thoroughly the individuals right to pursue that interest. The latter is divided into two sub-arguments: either because it is the reasonable/rational course of action, or because it is the best guarantee of maximizing social welfare.

Egoists also stress that the implication of critics condemnation of self-serving or self-motivating action is the call to renounce freedom in favor of control by others, who then are empowered to choose on their behalf. This entails an acceptance of Aristotles political maxim that "some are born to rule and others are born to be ruled," also read as "individuals are generally too stupid to act either in their own best interests or in the interests of those who would wish to command them." Rejecting both descriptions (the first as being arrogant and empirically questionable and the second as unmasking the truly immoral ambition lurking behind attacks on selfishness), egoists ironically can be read as moral and political egalitarians glorifying the dignity of each and every person to pursue life as they see fit. Mistakes in securing the proper means and appropriate ends will be made by individuals, but if they are morally responsible for their actions they not only will bear the consequences but also the opportunity for adapting and learning. When that responsibility is removed and individuals are exhorted to live for an alternative cause, their incentive and joy in improving their own welfare is concomitantly diminished, which will, for many egoists, ultimately foster an uncritical, unthinking mass of obedient bodies vulnerable to political manipulation: when the ego is trammeled, so too is freedom ensnared, and without freedom ethics is removed from individual to collective or government responsibility.

Egoists also reject the insight into personal motivation that others whether they are psychological or sociological "experts" declare they possess, and which they may accordingly fine-tune or encourage to "better ends." Why an individual acts remains an intrinsically personal and private act that is the stuff of memoirs and literature, but how they should act releases our investigations into ethics of what shall define the good for the self-regarding agent.

Alexander Moseley Email: alexandermoseley@icloud.com United Kingdom

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Egoism | Internet Encyclopedia of Philosophy