Consider an example of a moral cause. If you take a job you love at a company you admire, you will work with others in the cause of producing goods and services you enjoy producing. Obviously, nothing is sacrificial about that; pursuing your career can and should be enormously rewarding, spiritually and financially.
Or consider the cause of raising one’s children. Rational parents value their children enormously; recognize their children’s well-being as essential to their own; and embrace their chosen responsibility of raising their children to be rational, successful, and happy adults. To raise their children well, parents must work with many other people, including grocers, educators, doctors, and so on.
Or consider a political cause. If you advocate a fully rights-protecting government, that’s good for your life; human beings survive by acting on their judgment to produce the things they need in order to live—and to do so they need the freedom to act. Although such a cause obviously involves working with or speaking to others (and is in that trivial sense “greater than” just you), it advances rather than undermines your life and happiness. It is not “greater than yourself” in the sense of taking precedence over your pursuit of your own life and happiness. Its aim is precisely to advance your life and happiness.
Ayn Rand, who famously defends “the virtue of selfishness” in her book of that title, fully recognizes that, in order to act in a rationally selfish way, you must engage with the physical world and other people in it to achieve your values—whether money, love, freedom, self-esteem, or whatever. In her essay “Causality Versus Duty,” Rand argues that the notion that you can have a “duty”—an unchosen obligation—to do anything is baseless. Proper morality, she argues, involves recognizing and enacting “the process by which an end determines the means; i.e., the process of choosing a goal and taking the actions necessary to achieve it.” Rand goes on to explain the importance of looking outward at the facts of reality, not inward toward some alleged duty, in order to achieve one’s values: “A disciple of causation looks outward, he is value-oriented and action oriented, which means: reality-oriented.” This properly applies to any cause you might join—and the causes you do join should be for the purpose of furthering your own life and happiness.
What is the alternative to Rand’s view of morality? The disciple of duty. A disciple of duty is concerned not with his own life and happiness, but with an alleged greater good.
One famous champion of this approach to morality—a 20th-century political leader—advocated “the common interests before self-interest,” called for a “state of mind which subordinates the interests of the ego to the conservation of the community,” and praised the “individual’s capacity to make sacrifices for the community, for his fellow men.” That leader was Adolf Hitler, who demanded that Germans live for a cause greater than themselves.
Or consider the terrorist attacks of 9/11. The men who hijacked jet planes and flew them into buildings full of people devoted themselves to a cause greater than themselves—the cause of serving Allah by engaging in jihad.
These are just a couple of examples; I’m sure you can think of many more.
The next time someone asks you to live for a “cause greater than yourself,” ask him whether he means a cause that advances your own life and values or a cause that requires you to sacrifice your life-serving values and thus damages your life.
Any cause that calls for you to sacrifice the values that support your life is vicious. Any cause that assists you in achieving the values that support your life is worthy.