ity, and in whose minds that demand is connected with
the dominant doctrine of progress as it is expressed in the theory of
evolution.

Perhaps we might trace the beginnings of this controversy as to the
content of what is right and what is wrong to an older opposition
in ethical thought, an opposition which especially affects the
utilitarian doctrine--the controversy of Egoism and Altruism. If
we look at these two conceptions of egoism and altruism as the
Utilitarians did, if we regard the conception of egoism as having
to do with one's own personal happiness, and that of altruism as
describing the general happiness, the happiness of others rather than
of oneself, then obviously the questions arise whether the conduct
which produces the greatest happiness of others will or will not also
produce the greatest happiness of the individual agent, and which
should be chosen in the event of their disagreement. Is my happiness
and that which will tend to it always to be got on the same lines of
conduct as those which will bring about the greatest happiness of the
greatest number?

The Utilitarian writers of last century were of course conscious of
this problem, conscious that there was a possible discrepancy between
egoistic conduct and altruistic conduct; but they agreed to lay stress
upon altruistic results as determining moral quality. Their tendency
was to minimise the difference between the egoistic and the altruistic
effects of action, and in so far as a difference had to be allowed to
emphasise the importance of the claims of the community at large, that
is, roughly speaking, to take the altruistic standpoint. Recent and
more careful investigators have brought out more exactly the extent
and significance of the divergence. In particular this was done with
perfect clearness and precision by the late Professor Sidgwick.
He showed that the difference--although it might be easily
exaggerated--was yet real and important, that the two systems did not
mean the same thing, that we could not rely upon altruistic conduct
always being for individual benefit, that there was no 'natural
identity' between egoism and altruism. He held that morality, to
save it from an unsolved dualism, required a principle capable of
reconciling the discrepancy between the conduct in accordance with the
axiom of Benevolence and the conduct in accordance with the equally
rational axiom of Self-love.[1]

[Footnote 1: Professor Sidgwick's last words