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Psychological egoism; the doctrine that holds that individuals are always motivated by self-interest and the empirical doctrine that the determining motive of every voluntary action is a desire for one’s own welfare. On this view, even though all actions are regarded as self-interested actions, the egoist readily points out that people usually try to conceal the determining motives for their actions because such concealment is usually in their self-interest. It is a descriptive theory resulting from observations from human behavior. It can only be a true empirical theory if there are no exceptions. In science, a purported law only needs one disconfirming instance to disprove it and it makes no claim as to how one should act. That all persons seek their self-interest on this theory is a purported fact, and this belief is viewed by the psychological egoist as non-moral and verifiable.

The first ambiguity arises because of the egoist’s tendency to blur or ignore the distinction between the motive for an action and the consequences of it. Simply because an act has certain consequences does not imply that the agent was motivated by that consequence. For instance, all acts invariably have consequences of which the actor is ignorant; hence she could not have been motivated to achieve each of them. Moreover, one may do an act which she can reasonably predict will have certain effects, yet still not be motivated to achieve those effects. For example, one might be motivated to cook a special meal for her spouse in order to make him happy, though she would doubtless be satisfied subsequently. What sense could we make of someone for whom it was regularly otherwise: “I am doing something I know my spouse — the love of my life — will appreciate, and it makes me absolutely miserable.”) To claim she cooked the meal in order to gain the satisfaction would be to misdescribe the case. That is not to say that some cases cannot be so described. We all know people who purportedly act for others when, in fact, they are only concerned about themselves. Just because some people are so motivated, however, we should not conclude that all are. There are clearly differences between these cases, and any adequate theory of motivation should acknowledge them. We all can discriminate between those who are motivated to help others yet are consequently satisfied by doing so, and those who aid others merely as a means to their own self-interest. The difference between these people can be explicated not only in terms of their motives but also behaviorally. The first person would have cooked the meal even if, in a certain case, she had known that it would not directly satisfy her; the second wouldn’t have. Put differently, the first individual is likely to assist others in a variety of circumstances. The second would aid others only when it is in her identifiable self-interest to do so.

Joel Feinberg, in his 1958 paper “Psychological Egoism”, embraces a similar critique by drawing attention to the infinite regress of psychological egoism. He expounds it in the following cross-examination:

“All desire only satisfaction.”
“Satisfaction of what?”
“Satisfaction of their desires.”
“Their desires for what?”
“Their desires for satisfaction.”
“Satisfaction of what?”
“Their desires.”
“For what?”
“For satisfaction”—etc., 
06 OF 07
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