to his own self. He is more in truth than he is in fact. He
truly belongs to individuals who are not included in his own
individuality, and whom he is never even likely to know. As he
has a feeling for his future self which is outside his present
consciousness, so he has a feeling for his greater self which is
outside the limits of his personality. There is no man who has
not this feeling to some extent, who has never sacrificed his
selfish desire for the sake of some other person, who has never
felt a pleasure in undergoing some loss or trouble because it
pleased somebody else. It is a truth that man is not a detached
being, that he has a universal aspect; and when he recognises
this he becomes great. Even the most evilly-disposed selfishness
has to recognise this when it seeks the power to do evil; for it
cannot ignore truth and yet be strong. So in order to claim the
aid of truth, selfishness has to be unselfish to some extent. A
band of robbers must be moral in order to hold together as a
band; they may rob the whole world but not each other. To make
an immoral intention successful, some of its weapons must be
moral. In fact, very often it is our very moral strength which
gives us most effectively the power to do evil, to exploit other
individuals for our own benefit, to rob other people of their
rights. The life of an animal is unmoral, for it is aware only
of an immediate present; the life of a man can be immoral, but
that only means that it must have a moral basis. What is immoral
is imperfectly moral, just as what is false is true to a small
extent, or it cannot even be false. Not to see is to be blind,
but to see wrongly is to see only in an imperfect manner. Man's
selfishness is a beginning to see some connection, some purpose
in life; and to act in accordance with its dictates requires
self-restraint and regulation of conduct. A selfish man