do it; if the motive is the welfare of others, then anything goes.
“As this double-jointed, double-standard morality splits you in half, so it splits mankind into two enemy camps: one is you, the other is all the rest of humanity. You are the only outcast who has no right to wish or live. You are the only servant, the rest are the masters, you are the only giver, the rest are the takers, you are the eternal debtor, the rest are the creditors never to be paid off. You must not question their right to your sacrifice, or the nature of their wishes and their needs: their right is conferred upon them by a negative, by the fact that they are ‘non-you.’
“For those of you who might ask questions, your code provides a consolation prize and booby-trap: it is for your own happiness, it says, that you must serve the happiness of others, the only way to achieve your joy is to give it up to others, the only way to achieve your prosperity is to surrender your wealth to others, the only way to protect your life is to protect all men except yourself—and if you find no joy in this procedure, it is your own fault and the proof of your evil; if you were good, you would find your happiness in providing a banquet for others, and your dignity in existing on such crumbs as they might care to toss you.
“You who have no standard of self-esteem, accept the guilt and dare not ask the questions. But you know the unadmitted answer, refusing to acknowledge what you see, what hidden premise moves your world.
You know it, not in honest statement, but as a dark uneasiness within you, while you flounder between guiltily cheating and grudgingly practicing a principle too vicious to name.
“I, who do not accept the unearned, neither in values nor in guilt, am here to ask the questions you evaded. Why is it moral to serve the happiness of others, but not your own? If enjoyment is a value, why is it moral when experienced by others, but immoral when experienced by you? If the sensation of eating a cake is a value, why is it an immoral indulgence in your stomach, but a moral goal for you to achieve in the stomach of others? Why is it immoral for you to desire, but moral for others to do so? Why is it immoral to produce a value and keep it, but moral to give it away? And if it is not moral for you to keep a value, why is it moral for others to accept it? If you are selfless and virtuous when you give it, are they not selfish and vicious when they take it?
Does virtue consist of serving vice? Is the moral purpose of those who are good, self-immolation for the sake of those who are evil?
“The answer you evade, the monstrous answer is: No, the takers are not evil, provided they did not earn the value you gave them. It is not immoral for them to accept it, provided they are unable to produce it, unable to deserve it, unable to give you any value in return. It is not immoral for them to enjoy it, provided they do not obtain it by right.
“Such is the secret core of your creed, the other half of your double standard: it is immoral to live by your own effort, but moral to live by the effort of others—it is immoral to consume your own product, but moral to consume the products of others—it is immoral to earn, but moral to mooch—it is the parasites who are the moral justification for the existence of the producers, but the existence of the parasites is an end in itself—it is evil to profit by achievement, but good to profit by sacrifice—it is evil to create your own happiness, but good to enjoy it at the price of the blood of others.
“Your code divides mankind into two castes and commands them to live by opposite rules: those who may desire anything and those who may desire nothing, the chosen and the damned, the riders and the carriers, the eaters and the eaten. What standard determines your caste? What passkey admits you to the moral elite? The passkey is lack of value.
“Whatever the value involved, it is your lack of it that gives you a claim upon those who don’t lack it. It is your need that gives you a claim to rewards. If you are able to satisfy your need, your ability annuls your right to satisfy it. But a need you are unable to satisfy gives you first right to the lives of mankind.
“If you succeed, any man who fails is your master; if you fail, any man who succeeds is your serf. Whether your failure is just or not, whether your wishes are rational or not, whether your misfortune is undeserved or the result of your vices, it is misfortune that gives you a right to rewards. It is pain, regardless of its nature or cause, pain as a primary absolute, that gives you a mortgage on all of existence.
“If you heal your pain by your own effort, you receive no moral credit: your code regards it scornfully as an act of self-interest. Whatever value you seek to acquire, be it wealth or food or love or rights, if you acquire it by means of your virtue, your code does not regard it as a moral acquisition: you occasion no loss to anyone, it is a trade, not alms; a payment, not a sacrifice. The deserved belongs in the selfish, commercial realm of mutual profit; it is only the undeserved that calls for that moral transaction which consists of profit to one at the price of disaster to the other. To demand rewards for your virtue is selfish and immoral; it is your lack of virtue that transforms your demand into a moral right.
“A morality that holds need as a claim, holds emptiness—nonexistence—as its standard of value; it rewards an absence, a defect: weakness, inability, incompetence, suffering, disease, disaster, the lack, the fault, the flaw— the zero.
“Who provides the account to pay these claims? Those who are cursed for being non-zeros, each to the extent of his distance from that ideal. Since all values are the product of virtues, the degree of your virtue is used as the measure of your penalty; the degree of your faults is used as the measure of your gain. Your code declares that the rational man must sacrifice himself to the irrational, the independent man to parasites, the honest man to the dishonest, the man of justice to the unjust, the productive man to thieving loafers, the man of integrity to compromising knaves, the man of self-esteem to sniveling neurotics. Do you wonder at the meanness of soul in those you see around you? The man who achieves these virtues will not accept your moral code; the man who accepts your moral code will not achieve these virtues.
“Under a morality of sacrifice, the first value you sacrifice is morality; the next is self-esteem. When need is the standard, every man is both victim and parasite. As a victim, he must labor to fill the needs of others, leaving himself in the position of a parasite whose needs must be filled by others. He cannot approach his fellow men except in one of two disgraceful roles: he is both a beggar and a sucker.
“You fear the man who has a dollar less than you, that dollar is rightfully his, he makes you feel like a moral defrauder. You hate the man who has a dollar more than you, that dollar is rightfully yours, he makes you feel that you are morally defrauded. The man below is a source of your guilt, the man above is a source of your frustration. You do not know what to surrender or demand, when to give and when to grab, what pleasure in life is rightfully yours and what debt is still unpaid to others—you struggle to evade, as ‘theory,’ the knowledge that by the moral standard you’ve accepted you are guilty every moment of your life, there is no mouthful of food you swallow that is not needed by someone somewhere on earth—and you give up the problem in blind resentment, you conclude that moral perfection is not to be achieved or desired, that you will muddle through by snatching as snatch can and by avoiding the eyes of the young, of those who look at you as if self-esteem were possible and they expected you to have it. Guilt is all that you retain within your soul—and so does every other man, as he goes past, avoiding your eyes. Do you wonder why your morality has not achieved brotherhood on earth or the good will of man to man?
“The justification of sacrifice, that your morality propounds, is more corrupt than the corruption it purports to justify. The motive of your sacrifice, it tells you, should be love—the love you ought to feel for every man. A morality that professes the belief that the values of the spirit are more precious than matter, a morality that teaches you to scorn a whore who gives her body indiscriminately to all men—this same morality demands that you surrender your soul to promiscuous love for all comers.
“As there can be no causeless wealth, so there can be no causeless love or any sort of causeless emotion. An emotion is a response to a fact of reality, an estimate dictated by your standards. To love is to value.
The man who tells you that it is possible to value without values, to love those whom you appraise as worthless, is the man who tells you that it is possible to grow rich by consuming without producing and that paper money is as valuable as gold.
“Observe that he does not expect you to feel a causeless fear. When his kind get into power, they are expert at contriving means of terror, at giving you ample cause to feel the fear by which they desire to rule you. But when it comes to love, the highest of emotions, you permit them to shriek at you accusingly that you are a moral delinquent if you’re incapable of feeling causeless love. When a man feels fear without reason, you call him to the attention of a psychiatrist; you are not so careful to protect the meaning, the nature and the dignity of love.
“Love is the expression of one’s values, the greatest reward you can earn for the moral qualities you have achieved in your character and person, the emotional price paid by one man for the joy he receives from the virtues of another. Your morality demands that you divorce your love from values and hand it down to any vagrant, not as
