Self-government, the wise and conscientions reg- ulation of all our appetites, affections, and habits on Christian prmciples.
Selfishness, an inordinate self-love, prompting one, for the sake of personal gratification or advantage, to disregard the rights or feelings of other men. It is a negative quality — that is, it consists in not consider- ing what IS due to one's neighbors through a deficiency of justice or benevolence. Selfishness is contrary to the Scriptures, which command us to have respect for the rights and feelings of others, and forbids us to en- croach thereupon.
Self-knoTwledge, the knowledge of one's own nature, abilities, duties, principles, prejudices, tastes, virtues, and vices. This knowledge is commanded in the Scriptures (Psa. iv, 4 ; 2 Cor. xiii, 5). It is of great utility, as it leads to humility, contrition, prayer, self- denial, charity. When by self-knowledge we become acquainted with our powers, resolution, and motives, then we secure self-possession. To secure self-knowl- edge there must be watchfulness, frequent and close at- tention to the operations of our own mind, study of the Scriptures, and dependence on divine grace. See Buck, Theol. Diet. s. v.
Self-love (in Greek, (piXavria), an element of char- acter which IS to be carefully distinguished from self- ishness as being radically different, and not so in de- gree only. The former is demanded l)y the moral con- sciousness in man, while the latter is condemned , and the same distinction prevails in the Scriptures. The one is the basis for motives to self-examination, for prudence and carefulness of life, for self- renewal and im])rovement; the other the ground in which all "works of the rtesh" (Gal. V, 19; comp. 1 Tim. vi, 10) are rooted.
General or philosophical ethics requires self-love in the sense that each person should honor the idea of humanity or the human personality which underlies his own nature, and that he should develop it in every tlirection. The principle of humanity which asserts the dignity of human nature is the prevailing idea. Theological ethics treats self-love as a disposition which
has for its object the Christian personality, which- springs from love to God and Christ, which sanctifies the Lord in the heart (1 Pet. iii, 15), protects against all contamination of the flesh and spirit (2 Cor. vii, 1), and seeks to be renewed in the spirit of the mind (Eph. iv, 23) in order that we may be glorified with Christ (2 Cor. iii, 18). The regenerated personality, therefore, constitutes both subject and object in Christian self- love, while, in the natural sentiment, unregenerate man is the substituted entity, and Christian self-love alone is really virtuous, a personal disposition through which the Christian presents himself to God a holy, living sacrifice (Rom. xii, 1).
The intimate relation subsisting between self-love and love to our neighbors is such that they are insep- arable and mutually condition each other. Not only does love for others limit our love of self, but the ego- tist degrades himself in proportion as he indulges in his egotism ; and no person is capable of being useful to others in his character and his life who does not in the best sense love and care for himself. Every duty to self may accordingly be viewed as duty to our neigh- bors, and rice versa, if care be taken to guard against the eudajmonism which is so likely to intrude.
In its manifestations Christian self-love assumes a twofold character in which the negative and positive elements predominate at different times. The former element corresponds to self-respect, whose influence leads the Christian to avoid everything that may wound, or in any way impair, the dignity conferred on him. and which impels him to cultivate the habit of spiritual watchfulness. LTpon this ground the positive element in self-love carries forward the work of renewal, includ- ing the whole of Christian development and perfection. And inasmuch as the entire man is concerned in these objects of self-love, it follows that the body must share in the development and other benefits secured to the spirit, though simply as the spirit's minister and instru- ment (1 Thess. v, 23). At this point Christian self- love passes over into spiritual discipline, and coincides to some extent with Christian asceticism. See Herzog, Real-Ennjkiop. s. v.; Fleming, Vocab. of Philos. s. v.
Self-murder. See Suicide.
Self-seeking. See Covktousness.
Selig, (JoTTFKiED. a convert from Judaism, whose original name was Philipp Heynemann, w'as born at Weissenfels in 1722. TJp to his tenth year he enjoyed the lectures of a private tutor; after this time he was sent first to Dessau and tlien to Furth,to attend the Talmudi- cal lectures there. When he was thirteen years of age, his father wished him to become a merchant, but to this proposition he would not yield. His father finally con- sented to give him a better education, and a candidate of theology was intrusted with his instruction in the German and Latin languages. At times the pupil, who was well acquainted with the objections against Chris- tianitv, propounded questions to his teacher which the latter could not answer, because he was not acquainted enough with the Hebrew language. The teacher then invited a certain Herrlich, who was well acquainted with the Hebrew and Rabbinic literature, to meet Philipp several times in order to dispute with him al)out Christianity. The result was that the sting left in the Jewish heart became the impetus for further searching the Scriptures. About Christmas of 1737, Philipp went to pastor Schumann and handed to him a paper in which certain passages of the New Test, were written down, and of which he desired an explanation. This visit decided his future course, and Sept. 17, 1738, he was baptized at Weissenfels, assuming the name Gottfried Selifi. In 1707 he came to Leipsic, where Prof. Dathe examined him in Hehraicis, and Prof. Bos- seck in Talmvdicis et liahhinicis, and thus he was ena- bled to commence his lectures in Rabbinic literature. He died after 1792. He wrote, Collecfio ahbreriatu- rariim llebraic(rrum ultra 4000 Assurgens (Leipsic,