"Everyone is selfish; everyone is doing what he believes will make himself happier," is philosopher Harry Brown's particular modern echo of the classic philosophy of ethical egoism espoused early in the 4th century BC by Epicurus. What is particularly alarming about this theory is that it is not only descriptive in its claim that people selfishly pursue their own ends, but it also condones this state of affairs as appropriate to ethical action.
In response to this theory, Thomas Jefferson in a letter to Thomas Law in 1814 wrote:
"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 opposite."
What are we to make though of the pious individual whose self-proclaimed interests are best expressed in actions aimed at helping others. Are we to follow Kant's dismissal of these actions from the category of the ethical because they are not performed from a motivation of duty but rather pleasure? It seems that to serve others and find one's satisfaction therein is rather the ideal goal of the ethical life.
One might, at this juncture, suggest that these pious individuals are merely a sophisticated version of selfish in their pursuit of other's interests- which turn out to be, in fact, their own. Aligning one's desires with the love and service of God and one's neighbor is, however, the aim of a sanctified life. If one's self-interest became the pursuit of other's interests perhaps a better word than selfish for this state would be sanctified, for I can find no way to get to this point but through submission to divine grace.