Ethical Egoism in the 21st Century
In the 21st century ethical egoism is the only logical moral code
Ethical egoism is the moral theory that holds that one should act in one’s own self-interest, regardless of the consequences for others. It is often contrasted with altruism, which is the moral theory that holds that one should act for the benefit of others, even at the expense of one’s own self-interest. Ethical egoism has been defended by philosophers such as Ayn Rand, Thomas Hobbes, and Friedrich Nietzsche, who argued that it is rational, natural, and conducive to human flourishing. However, ethical egoism also faces many objections and criticisms from other moral perspectives, such as utilitarianism, deontology, virtue ethics, and social contract theory. In this essay, I will discuss some of the main arguments for and against ethical egoism in the context of the 21st century, and evaluate whether it is a logical and viable moral code for our modern society.
One of the main arguments for ethical egoism is that it is consistent with human nature and psychology. According to this argument, humans are inherently selfish and motivated by their own desires and interests, and therefore it is futile and irrational to expect them to act otherwise. Ethical egoists claim that by acknowledging and embracing this fact, they are being honest and realistic about human nature, and avoiding the hypocrisy and self-deception that plague other moral theories. Moreover, ethical egoists argue that by pursuing their own self-interest, they are also promoting the general welfare of society, since everyone benefits from the free exchange of goods and services, the protection of individual rights, and the advancement of human knowledge and innovation. As Rand (1964) writes, “The Objectivist ethics holds that human good does not require human sacrifices and cannot be achieved by the sacrifice of anyone to anyone. It holds that the rational interests of men do not clash—that there is no conflict of interests among men who do not desire the unearned” (p. 31).
Another argument for ethical egoism is that it is compatible with individual autonomy and responsibility. According to this argument, ethical egoism respects the dignity and freedom of each person to make their own choices and pursue their own goals, without being constrained or coerced by external authorities or obligations. Ethical egoists claim that by following their own self-interest, they are also exercising their rationality and creativity, and developing their talents and potentials. Furthermore, ethical egoists argue that by being accountable for their own actions and consequences, they are also fostering a culture of meritocracy and justice, where everyone is rewarded or punished according to their own merits and faults. As Hobbes (1651) writes, “The right of nature … is the liberty each man hath to use his own power as he will himself for the preservation of his own nature; that is to say, of his own life; and consequently, of doing anything which in his own judgement and reason he shall conceive to be the aptest means thereunto” (p. 86).
However, ethical egoism also faces many objections and criticisms from other moral perspectives, which challenge its logical consistency and practical applicability. One of the main objections against ethical egoism is that it is self-defeating and contradictory. According to this objection, ethical egoism cannot be a universal moral code, since it implies that everyone should act in their own self-interest, but also that everyone should respect the self-interest of others. Ethical egoists cannot consistently demand that others respect their rights and interests, while also violating or ignoring the rights and interests of others. Moreover, ethical egoists cannot consistently claim that their actions are morally justified by their self-interest, while also denying or dismissing the moral claims of others based on their self-interest. As Rachels (2003) writes, “Ethical egoism endorses selfishness but not foolishness; what it forbids is not self-sacrifice but rather self-destruction … But if we accept this view we must give up any pretense of having a moral point of view; we must admit that our ‘morality’ is nothing more than a rationalization of our own selfishness” (p. 76).
Another objection against ethical egoism is that it is incompatible with social cooperation and harmony. According to this objection, ethical egoism leads to conflict and violence among individuals and groups who have competing or incompatible interests, and who have no reason or incentive to compromise or cooperate with each other. Ethical egoists have no regard for the common good or the welfare of others, and therefore they are prone to exploit, oppress, or harm others for their own gain. Moreover, ethical egoists have no basis or motivation for developing moral virtues such as compassion, generosity, honesty, or loyalty, which are essential for building trust and friendship among people. As Kant (1785) writes,
“The principle of private happiness … however much it may pretend to be entirely impartial … cannot form a universal law, for it contains the ground neither of duties to oneself, nor of duties of love to others (for many a one hopes to make himself happy by the violation of these), nor of duties of respect to others (for he who cares nothing for his own perfection cares still less for that of others)” (p. 39).
In conclusion, ethical egoism is a moral theory that has some arguments in its favor, but also many objections and criticisms against it. It is not a logical or viable moral code for the 21st century, since it fails to account for the complexity and diversity of human nature and society, and the challenges and opportunities that we face in our modern world. Ethical egoism is not only self-defeating and contradictory, but also antisocial and harmful. It does not promote human flourishing, but rather human suffering. Therefore, we should reject ethical egoism as a moral theory, and adopt a more reasonable and humane moral perspective that respects the dignity and rights of all people, and that fosters the common good and the welfare of all.
Works Cited
Hobbes, Thomas. Leviathan. Edited by C. B. Macpherson, Penguin Books, 1985.
Kant, Immanuel. Groundwork of the Metaphysics of Morals. Translated by H. J. Paton, Harper Perennial, 2009.
Rachels, James. The Elements of Moral Philosophy. 4th ed., McGraw-Hill, 2003.
Rand, Ayn. The Virtue of Selfishness: A New Concept of Egoism. Signet, 1964.
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