Whatever the steps that have thus far been taken, they are preliminary to the final step. And the method of “salvation3,” the distinctive4 feature wherein this ethical system differs from others, may now be briefly5 stated. So act as to elicit6 the unique personality in others, and thereby7 in thyself. Salvation is found in the effort to save others! The difference in method consists in the joint8 pursuit of the two ends, that of the other and that of the self. The controlling idea is that the numen in the self is raised out of potentiality into actuality by the energy put forth9 to raise the numen in the other,—the two divinities greeting each other as simultaneously10 they rise into the light.
It is thus that both egoism and altruism11 are transcended12. To be egoistic is to assert one’s empirical self at the expense of other empirical selves. To be altruistic13 is to prefer the empirical selves of others to one’s own. It is not true that self-realization, keeping to the empirical signification of self, leads insensibly to altruistic conduct. The life of the great “self-realizer,” Goethe, may be cited in evidence of this. Nor is it true that preference for the empirical self of another necessarily involves maintaining the integrity of one’s own empirical self. In the empirical field egoism and altru221ism are conflicting and mutually contradictory15. It is in the spiritual field that they cease to be so, because both disappear in an object of the will which includes them both and transcends16 them both. If this be so, it may be asked why does the formula we have adopted read: So act as to elicit the unique personality in others, and thereby in thyself? Why not conversely:—So act as to realize the unique personality in thyself, and thereby in others?—since in any case the ends in view are to be achieved conjointly. The answer is that in the pure spiritual field, in the world of ideal ethical units, it would make no difference from which point of view the relation were regarded. But when the spiritual formula is applied17 as a regulative rule to the mutual14 relations of empirical beings there is a difference. Thus applied, it must necessarily be couched in such terms as will make the spiritual birth of the other the prime object, and the spiritual birth of the self its incidental though inseparable concomitant. This is so because ethics18 is a science of energetics, which has to do with the potencies19 of our nature in their most affirmative efferent expression. All our higher faculties20 are active, and touch for good or ill the lives of those who surround us. Even the secret thoughts which seem only to affect our own individuality, inevitably21 project their influence upon our associates.
Now ethics is a science of right energizing22. And since as a matter of fact we do inevitably energize23 in such a manner as to affect others, the fundamental question in ethics is: how are we to regulate the incidences of our natures that fall upon other lives so that they shall be222 right? Since we cannot help acting24 upon them and influencing them, how can we act rightly toward them and rightly influence them? And the rule supplied by the ethical principle is: Act upon their empirical selves in such a manner as to draw from their empirical natures the hidden personality, or at least the consciousness of it. And the repercussion25 of the rule is: in the attempt to do so you will convert your own empirical self into a spiritual personality, or at least evoke26 in yourself the idea of yourself as a spiritual personality.
Incontestably, in the attempt to change others we are compelled to try to change ourselves. The transformation27 undergone by a parent in the attempt to educate his child is an obvious instance. No parent is a true parent at the outset. As his perception deepens of the real needs of the child, which is so entirely28 dependent on his self-control, on his wisdom as well as his love, he will realize more and more his own deficiencies, and seek to remedy them. The same is true of the professor in relation to his students, of a leader and his followers29, of a religious teacher and those who look to him for advice and help. In all such relations when rightly understood there is simultaneous growth on both sides. In the ethical sphere there is a law of levitation30, the contrary of the law of gravitation that obtains in the realm of matter. We actually tend to rise from a lower to a higher level in proportion as we bend downward to lift those still lower than ourselves.
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1 supreme | |
adj.极度的,最重要的;至高的,最高的 | |
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2 ethical | |
adj.伦理的,道德的,合乎道德的 | |
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3 salvation | |
n.(尤指基督)救世,超度,拯救,解困 | |
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4 distinctive | |
adj.特别的,有特色的,与众不同的 | |
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5 briefly | |
adv.简单地,简短地 | |
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6 elicit | |
v.引出,抽出,引起 | |
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7 thereby | |
adv.因此,从而 | |
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8 joint | |
adj.联合的,共同的;n.关节,接合处;v.连接,贴合 | |
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9 forth | |
adv.向前;向外,往外 | |
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10 simultaneously | |
adv.同时发生地,同时进行地 | |
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11 altruism | |
n.利他主义,不自私 | |
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12 transcended | |
超出或超越(经验、信念、描写能力等)的范围( transcend的过去式和过去分词 ); 优于或胜过… | |
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13 altruistic | |
adj.无私的,为他人着想的 | |
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14 mutual | |
adj.相互的,彼此的;共同的,共有的 | |
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15 contradictory | |
adj.反驳的,反对的,抗辩的;n.正反对,矛盾对立 | |
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16 transcends | |
超出或超越(经验、信念、描写能力等)的范围( transcend的第三人称单数 ); 优于或胜过… | |
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17 applied | |
adj.应用的;v.应用,适用 | |
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18 ethics | |
n.伦理学;伦理观,道德标准 | |
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19 potencies | |
n.威力( potency的名词复数 );权力;效力;(男人的)性交能力 | |
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20 faculties | |
n.能力( faculty的名词复数 );全体教职员;技巧;院 | |
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21 inevitably | |
adv.不可避免地;必然发生地 | |
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22 energizing | |
v.给予…精力,能量( energize的现在分词 );使通电 | |
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23 energize | |
vt.给予(某人或某物)精力、能量 | |
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24 acting | |
n.演戏,行为,假装;adj.代理的,临时的,演出用的 | |
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25 repercussion | |
n.[常pl.](不良的)影响,反响,后果 | |
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26 evoke | |
vt.唤起,引起,使人想起 | |
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27 transformation | |
n.变化;改造;转变 | |
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28 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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29 followers | |
追随者( follower的名词复数 ); 用户; 契据的附面; 从动件 | |
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30 levitation | |
n.升空,漂浮;浮起 | |
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