An ethical philosophy of life presented in its main outlines — John Shaqi
An ethical philosophy of life presented in its main outlinesAdler, Felix
Religion
An ethical philosophy of life presented in its main outlines
Adler, Felix
Ethics; Philosophy, Modern
What I state as certain is certain for me. It has approved itself as
such in my experience. Let others consult their experience, and see
how far it tallies with that which is here set forth. A distinction,
however, I wish to call attention to between the theory as expounded
in the second part of this volume, and the practical applications to
be found in the third and fourth parts. Persons who are not trained
in metaphysical thinking or interested in it, may do well to omit the
reading of the second part. To those who are competent in philosophical
thinking, and who disagree with the positions there taken, I may
perhaps be permitted to suggest that one can dissent from a philosophy
and yet find help in the applications to which it leads. And, after
all, it is the practice that counts.
With these preliminaries, I now proceed to delineate briefly the stages
of inner development which have led me slowly and with much labor to
the system of thought described in the following pages.
One of the leading principles to which I early gave assent, and to
which I have ever since adhered as a correct fundamental insight, is
expressed in the statement that every human being is an end _per se_,
worth while on his own account.[2]
Every human personality is to be safe against infringement and is,
in this sense, sacred. There is a certain precinct which may not be
invaded. The experience which served me especially as the matrix of
this idea was the adolescent experience of sex-life,—the necessity
felt of inhibiting, out of reverence for the personality of women, the
powerful instincts then awakened.[3]
The fact that I had lived abroad for three years in frequent contact
with young men, especially students, who derided my scruples, and in
the impure atmosphere of three capital cities of Europe, Berlin,
Paris and Vienna, where the “primrose path” is easy, tended to make
the retention of my point of view more difficult, and at the same time
to give it greater fixity, also to drive me into a kind of inward
solitude. I felt myself in opposition to my surroundings, and acquired
a confidence, perhaps exaggerated, to persevere along my own lines
against prevailing tendencies.
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