OBJECTS IN LIFE.

Otago Witness, Issue 3611, 29 May 1923, Page 60

OBJECTS IN LIFE.

Bv

W. H. T.

The "object in life" preached by many theorists and idealists is to live lor others—in other word--, to sacrifice oneself for the common good. 1 his noble end for human endeavour is propounded from the pulpit and bv every would-be moralist and philanthropist. It is even inculcated into the minds of children. As a consequence we find some people “sacrificing” themselves in remarkable ways. They remind one of the would-be philanthropist who always borrowed freely in order that his victims might enjoy the reward that comes to generous ci is - positions. “But the injunction to “sacrifice oneself for others” is a little ambiguous. If we did really arrive at that state' where everyone insists on sacrificing himself for everyone else, the advantage would be very doubtful. We should all be afraid to show any signs of happiness lest it •should be thought that we were not sacri- ’ sufficiently. The deadend to progress which looms in the distance as a result of universal self-sacrifice of this kind is sufficient to tell us that self-sacrifice is not an end in itself. A better interpretation of the words would ba “allow ourselves to be sacrificed for others.” There would then be no fear of the market being overdone ; for all the strenuous people who now “sacrifice” them-aclves so ostensibly while following their own pet whims and fancies would not find the doctrine so acceptable. To be sacrificed as the need arises is quite- another thing to sacrificing oneself when there is no need or mereiv bee a use we want to occupy some vacant hours. Then there is the kind of sacrifice which is negative. We have all come 111 contact with the person who has talents, but who has had the misfortune to come under the influence of a masterful being, who has so influenced their weaker nature that their talents lie buried and unused. It must be a kind of hypnotism which holds them Knell-bound, because there are other men, who may also be our superiors in every way, who yet draw cut our good qualities by their very presence and quicken us into activity. 11l the former case the sacrifice is made cn the altar of another’s fame but without the least benefit to anvone. Wfc en we talk of self-sacrifice to children we must remember that hero-wor-ship is natural to them, and there is con siderable danger of their destroying their powers of initiative. Even adults are susceptible to sacrifice of this kind., for when a hero or other great character ceases to inspire us with great thoughts and deeds thev are more likely to deaden our efforts. Greece fell from the height of glory during the centuries before Christ to a- state of misery and poverty which has continued to a greater or less extent to the present time ; yet their unfergotten de-iri «till exact their toll of sacrifice. When Lord Anson’s brother was upon his travels in the East he hired a small vessel to visit the Island of Tenedos. His pilot, an old Greek, as they were sailing along, said with considerable satisfaction, “There ’twas om- fleet lay.” Mr Anson demanded, “What fleet?” “What fleet.' replied the old man, a lilHe pioued. “Why, our Grecian fleet at the siege of Troy.” The old fellow was probably a sample of many of his countrymen who lock back with' admiration at the glorious past, yet feel no inspiration to emulate that greatness or inquire into and imitate the virtues on which it was founded. To sneak of all the various obie-Ts in life which occupy the minds of our feilow creatures would require a volume. Most people make. monev, success. _ fame, knowledge, or some other accomplishment their end. Others have chosen a good home, and this appears to have been Dr Johnson’s idea of life's object. A more interesting view, because quite modern, is that of Dean True, of St. Paul’s. London, who in his “Outspoken Essays’ believes, apparently, that the one object of the world to da-v is to “breed with discretion for the world of to-morrow. But- this view is very general in its ~-p and is hardlv applicable to the individual as such. It- has also been sug-cr-alpfl that, his wholesale condemnation of the great- proportion of the world of to-dav would leave that section without anv obieet in living at all. There is. however, on<> very common obieet- which deserves notice, and that is the dpsire to be like our superiors. Tt is liardlv an exaggeration to say tlmt nearly everyone is flying from 11 is inferiors in pursuit- of his superiors. This seems at first sight- rather desirable than otherwise, but is it reallv so? Tt does not require a very deep study of hu.man nature to convince us that the motive for tills strenuous pursuit, is, in most cases, the gratification of some vanity. It is the advantages, privileges, and ostentation of some new title or social distinction which we covet : not the added responsibilities, moral, intellectual, and spiritual, which should go with higher positions and larger social environment-. As a- result we often find that the best conversation, the most lively wit, the profonndest judgment, the most engaging politeness, and the highest moral worth are not bv anv means always to be found in what we call our best circles. But while it is easy to criticise the abuses of self-sacrifice, it remains a very necessary act of mankind. We need to r-.mmb-’r that it is a. penalty we pay for imperfections in ourselves and others. It ;« net to he compared with, happiness as om- life’s obieet.. but, because happiness, pot only individual but in its sum-total, demands self-sacrifice, this will he necessary and virtuous as long as the world lasts. Self-sacrifice of the right kind should make for happiness, which is perhaps the final object of life.