Across the Temple of Apollo at Delphi the inscription read, “Know Thyself;” certainly a mystery worth delving into. Yet those attuned to social conscientiousness find it difficult balancing introversion with activism. While knowing oneself may be a high calling, the higher calling is humanitarianism, for only in the aid of others is egoism excusable, or even justifiable. The basic sympathy and altruism for fellow beings enlightens the advancement of one’s own self. Without an outward focus, the introversion of self-indulgence is nothing but an obsession with the self that lacks the reference point of a goal towards which to strive.

This having been said, it is not necessarily the case that self-sacrifice is mandatory for the advancement of the greater good. Such martyrs (whether literal or ideological) are often aspired to in the world’s religions, in its philosophies of pacifism or humanism, or in humanitarian charities. However a concern for the wellbeing of living things (and in particular humankind), and moreover actions informed by that concern, are likely beneficial to one’s own growth as an individual.

Those who put themselves under continual self-inflicted humiliation are causing not only detriment to their own character, but are impeding the advancement of those to whom they are deferring. Their self-sacrifice can be divided into two categories: to those above or below them in social standing.

When the martyr subjugates him or herself in a well-meaning attempt to provide assistance to those less privileged, they set an example of weakness. This can in no way aid the progress of the less fortunate individual. Humanitarian aid is admirable, but when it is given by a hand that cannot also come alongside to teach self-sufficiency, the result is an interdependence formed from weakness. If the goal is the advancement of the human race in the arenas of society and economics, the unchecked provision of aid is really a detriment to the cause.

Meanwhile, the martyr who waives off his or her rights or desires in favor of those who are more privileged in rank, status, or recourses commits a greater treason both against him or herself and against society as a whole. By deferring to the higher power without protest, the martyr provides nothing but easy gains for those who are already in positions of greater prominence. It is to no one’s benefit if competition and hard work are not an integral element of societal or personal advancement. This flaw leads to the vices prevalent in our elite classes, namely corruption, greed, bribery, and lust for power and wealth to name a few.

Rather, the self-sacrifice of the underdogs can only have relevance if it is in outspoken rebellion to the sins of the higher power. In this environment, the ideology of opposition empowers the self, informs society, humbles the corrupt, and fights for the advancement of humanitarian causes.