The protagonist of the film The Power of One (1992), PK (played by Stephen Dorff), is born in South Africa during a time of severe racial discrimination. The movie is set against the backdrop of 1948 when the Afrikaners, European settlers from countries like Germany and France, took control of the South African government and promoted apartheid. PK becomes an orphan at a young age, but through the guidance of his nurse, he gains the courage to overcome fear from a Zulu shaman and learns boxing and strategy from a wise black man named Geel Piet. During a time of intense racial, national, and tribal conflict, PK has unique experiences with diverse cultures, leading him to realize a world without prejudice, where “a single drop of water can become a mighty force” (The Power of One). PK also learns to view the world wisely through nature from his greatest mentor and only friend, a German professor named Doc. Doc teaches the young PK the following lesson on unity:
“Everything needs cooperation. Even moonlight. Without the Sun, Earth and the moon would be a dark soil.”
We all know that a cooperative society thrives, and an organization that works together is strong. This benefits the members of society or an organization as well. Mutual altruistic behavior, when trust is a given, becomes a strategy that benefits both parties. But how can we explain purely altruistic acts that aren’t contingent on receiving something in return? From the perspective of the “selfish gene,” pure altruistic behavior seems difficult to perform voluntarily because it brings loss to the actor—unless it is done for the sake of appearances. Thus, altruistic behavior might appear to go against the principles of nature.
Throughout history, many have emphasized morality under the banners of religion and philosophy. Confucius taught Ren (仁) and Li (禮), and Mencius added Yi (義) to educate people. Ren refers to morality, while Li is the outward expression of this morality through behavior. When such Li accumulates, it becomes Yi, which represents social justice in distinguishing right from wrong. For Confucius, Ren was a duty everyone should naturally perform. However, this idea assumes an ideal society, defining humanity based on this ideal, and then compelling us to overcome our real instincts. When their claims diverge from human nature, it becomes difficult for individuals to practice them, and the ideal society they envision remains unattainable. Perhaps this is why, despite many who speak of morality, it is rare to meet truly moral people. It is not easy to be moral and altruistic because it does not come naturally.
Reinhold Niebuhr, author of Moral Man and Immoral Society, asserts that it is impossible to fully realize human moral or religious ideals at the societal level.
He argues that because of human nature, it is difficult to be altruistic voluntarily. As mentioned, scientists in both natural and social sciences attempt to explain altruistic behavior from a selfish human perspective. Matt Ridley, author of The Altruistic Gene, acknowledges Richard Dawkins’ The Selfish Gene while also finding altruism within the selfish gene. According to him, our genes chose cooperation over a “war of all against all” to secure their own survival. Of course, this cooperation does not imply a self-sacrificing altruism that helps others at one’s own expense. It remains a survival strategy chosen by selfish genes. Choi Jung-kyu, an evolutionary economist, points out in The Emergence of Altruistic Humans that altruistic behavior can sometimes be displayed as a form of self-promotion. Large donations by wealthy individuals might fall into this category, as might altruistic actions driven by selfish motives to gain recognition within one’s group. People who demonstrate high morality through sacrifice and service to others are often recognized in society. Stephen Covey’s assertion that “happiness lies in gaining moral authority” may also stem from our self-interest, as moral authority allows us to influence others. Regardless, many people recognize the value of togetherness, making altruism a precious strategy.
However, despite everything, we still encounter genuinely altruistic people and hear stories of those who bring happiness to others through self-sacrifice. These stories are found among all races. Of the approximately 30,000 genes humans possess, only about 5,000 have names, meaning that their functions and roles are somewhat understood. For example, the gene responsible for language in humans is FOXP2. If we have a gene or genes associated with altruism, it may be related to what C.S. Lewis, author of Mere Christianity, describes as “conscience.” For Lewis, conscience is a “strange idea that all humans on earth should act in a certain way,” an innate human nature and a law of nature. This concept of conscience corresponds to Mencius’ Four Beginnings (四端), which he emphasized as the inherent good nature of humans: Ceyinzhixin (惻隱之心, compassion), Suowuzhixin (羞惡之心, a sense of shame), Ciangzhixin (辭讓之心, modesty), and Shifeizhixin (是非之心, a sense of right and wrong). Mencius explained human nature in this way:
“When a person suddenly sees a child about to fall into a well, they will feel alarm and compassion, not because they wish to form a friendship with the child’s parents, nor because they seek the praise of their neighbors and friends, nor because they dislike the sound of the child’s cries.”
This kind of conscience is universally possessed by humanity. Though it is still a hypothesis, one gene reported to potentially explain altruistic behavior in humans is called AVPR1a. According to a paper published in the scientific journal Genes, Brain and Behavior (April 2008) by a research team at the Hebrew University of Jerusalem, people with the AVPR1a gene tend to donate more than those without it. The AVPR1a gene plays an important role in how the hormone arginine vasopressin affects brain cells, and this neurotransmitter is deeply connected to altruistic behavior. Ariel Knafo, the lead researcher, described it as “the first evidence showing that human altruistic behavior is related to DNA.” However, as it is only the first evidence, more research is needed.
Nonetheless, other grounds for inferring that altruism is part of human nature exist. We are moved by films and novels that feature sacrificial characters. Such emotions cannot be artificially created. People who throw away their own interests for the sake of many are considered saints or heroes. The fact that we respect such people, even if we cannot emulate them, and that we are moved to tears by their actions, may be evidence of this inherent nature in us. Gregory Berns, author of Satisfaction, explains that people engage in altruistic behavior because helping others makes the brain feel pleasure. In other words, when we display altruistic behavior, the brain’s pleasure-inducing neural circuits are highly activated, thanks to dopamine, the pleasure chemical. When dopamine is released in the brain, we feel pleasure and motivation.
Given that altruistic behavior brings such pleasure to humans, why aren’t there more people with pure self-sacrificial spirits? This may relate to human needs. Maslow’s hierarchy of needs, as we know, can be simplified into three levels: survival, relationship, and growth needs. And, as Maslow said, basic needs must be sufficiently met before we desire the next level. To meet the basic need of survival, we are compelled to act, even in undesirable ways. It’s about staying alive. Once those needs are somewhat satisfied, we begin to work toward the need to be recognized and to belong with others. Of course, this also applies to people who are somewhat diligent. On the other hand, the need for growth requires more effort and toil, and it is not easily achieved. The satisfaction of achievement after enduring hardship is great, but it requires long-term effort. Consider how you feel when you complete a long-term, difficult task. The pleasure derived from such a success is far greater than momentary pleasure, yet not everyone is willing to take on the challenge.
As mentioned several times, our brains operate on the “pleasure principle.” We tend to repeat actions that bring pleasure and avoid those that bring discomfort. However, if you have experienced satisfaction after enduring an unpleasant task in the past, you may be able to endure initial discomfort for future rewards. This means that one can challenge themselves with difficult and unpleasant tasks to experience the sense of accomplishment that follows hardship or pain. The toil of physical exercise or the pain endured for creative work are good examples. Indeed, the “joy of labor” might be closer to human nature. Consider how elderly people sweat while farming on small plots of land in the city, with little to gain. Though the work is hard, it can be willingly accepted because it promises the greater pleasure of a sense of accomplishment or satisfaction later on. Helping others and sacrificing oneself is immediately painful for us. But once satisfaction is felt from such an act, the desire to repeat it grows. In fact, this is the point I have been circling around to make: altruistic behavior is an instinct that brings pleasure to humans. Anyone who has served or sacrificed for others has likely experienced a sense of satisfaction, a kind of fulfillment. The problem is that this instinct is difficult to manifest. Just as with the effort required for growth, although achieving it brings greater satisfaction, one cannot appreciate the pleasure until it is experienced. If altruism is indeed part of our nature, we should teach children not that sacrificing oneself for others is a noble act, but that serving and caring for others is a way to find joy in their own lives.
In more developed countries, charitable donations and volunteer activities are more widespread. There are reportedly over 60,000 charitable organizations in the United States alone. It’s said that employees earning around $30,000 annually donate over $1,000 each year. Global billionaires like Bill Gates and Warren Buffett pledged in June 2006 to donate the majority of their wealth to society, and they are doing so. They donated not the wealth of the companies they own or manage but their personal funds. In Korea, more people are gradually joining the culture of giving and participating in volunteer activities. While some of these people may volunteer to gain recognition, it is also true that others willingly step forward for their own satisfaction. The existence of numerous anonymous donors supports this fact. Volunteering and donations are the “other invisible hand” created by human altruism. The Bible teaches that when working for others, one should do so discreetly, “not letting the left hand know what the right hand is doing.” In this sense, volunteering and charity are invisible hands. They may be small and unseen, but these many small, unseen hands are making the world a better place. We can find evidence of this everywhere.
Adam Smith, who identified the “invisible hand” of human selfishness, seems to have been aware of the possibility of another invisible hand created by altruism. In the opening passage of The Theory of Moral Sentiments, he writes:
“How selfish soever man may be supposed, there are evidently some principles in his nature, which interest him in the fortune of others, and render their happiness necessary to him, though he derives nothing from it, except the pleasure of seeing it.”
At the 2008 World Economic Forum in Davos, Switzerland, Bill Gates spoke about creative capitalism. Creative capitalism, first mentioned in his Harvard graduation speech, refers to using the two pillars of capitalism—markets and technological innovation—to address the 21st century’s biggest challenges: poverty and disease-driven inequality. Coincidentally, Gates conceived of creative capitalism after reading a passage in Adam Smith’s The Theory of Moral Sentiments, where Smith defines humans as beings who care about the happiness of others. This was reported by The Wall Street Journal. If The Wealth of Nations includes the “invisible hand” of prices created by selfishness, The Theory of Moral Sentiments mentions the invisible hand created by altruism. Thus, we might imagine that our world could become more perfect through the interaction of these two “invisible hands.”
Returning to our own affairs, the altruistic “invisible hand” that moves the world can be understood as compassion from an individual’s perspective. However, the more appropriate word may be “compassion.” In fact, finding a Korean equivalent for compassion is not easy. While it is commonly translated as “sympathy,” this term often implies a sense of looking down on others. Even terms like “pity” or Mencius’ Ceyinzhixin (惻隱之心), which means compassion or the feeling of sorrow for others, do not seem quite fitting. Compassion carries with it the meaning of “suffering” in addition to empathy and sympathy. Passion refers to a person’s intense focus and love for their work. The English word “passion” also contains the meaning of suffering. Therefore, compassion implies a sense of “shared suffering.” Compassion, then, is love that springs from feeling and understanding another’s pain.
Passion is essential for us as we navigate life in this world. Such an attitude not only leads to success but also brings great satisfaction. It is hard to find joy in tasks performed half-heartedly or reluctantly. Success is difficult to achieve this way, and even if one accidentally succeeds, the satisfaction will likely be limited. If personal passion is “passion,” then working with others’ passion is “compassion.” An individual’s success is largely determined by their passion, but a successful society is created by the passion shared with others—that is, compassion. Both are necessary for human happiness. After all, one cannot feel true happiness by simply smiling alone in the bathroom mirror after achieving success. Just as the sun and moon combine to create moonlight, the “invisible hand” of human selfishness and the “invisible hand” of compassion create a society where we want to live. In such a society, rather than saying, “I’ll think about it tomorrow. Tomorrow is another day,” to forget their suffering, people will eagerly anticipate the rising sun, not only to seek help but to share in the joy of success, thinking, “Tomorrow is another day.”
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