And if the
feelings of the beholder are contrasted, so also are the psychological
processes of the performer. The man of culture starts with a sense of
defect which he seeks to supplement; the sacrificer, with a sense of
fullness which he seeks to empty. He who turns to self-culture says,
"I have progressed thus far. I have gained thus much of what I would
acquire. But still I am poor. I need more. Let me gather as abundantly
as possible on every side." But the thought of him who turns to self-
sacrifice is, "I have been gaining, but I only gained to give. Here is
my opportunity. Let me pour out as largely as I may." He contemplates
final impoverishment. Accordingly I was obliged to say in my
definition that the self-sacrificer seeks to heighten another's
possessions, pleasures, or powers at the cost of his own. Undoubtedly
at the end of the process he often finds himself richer than at the
beginning. Perhaps this is the normal result; but it is not
contemplated. Psychologically the sacrificer is facing in a different
direction.
X
Yet, though the motive agencies of the two are thus contrasted, I
think we must acknowledge that sacrifice no less than culture is a
powerful form of self-assertion. To miss this is to miss its essential
character, and at the same time to miss the safeguards which should
protect it against waste.
Pages:
117
118
119
120
121
122
123
124
125
126
127
128
129
130
131
132
133
134
135
136
137
138
139
140
141