The Implications of Psychological Egoism
 
Psychological egoism claims that each person has but one ultimate aim: not their own own welfare but what they think is their own welfare.  Altruists are people who think of others not themselves.

If psychological egoism is true, then altruists are all hypocrites and liars. If you want to call them deluded then fine.  God supposedly put us here to think of others but if we cannot do that it follows God is a delusion too or just a mask for human hypocrisy.
 
If psychological egoism is true, then we must live as atheists even if there is a God. Each one is her or his own god. We should admit we are our own gods instead of pretending that the god is a being outside ourselves! God made each one of us to put himself or herself first.
 
If psychological egoism is true, then the God you worship is your own creation. By worshipping him you are being an egoist and worshipping yourself!
 
Even if there is a God then there is no reason for human suffering. He has the power to stop it but yet he lets it happen. When we just satisfy our desire to act and when this is just about the pleasure we have in doing the act he should have given us better desires. If somebody doesn’t help the poor then its God’s fault. To worship God would be egotistical and evil and vile.

Altruism by default is the selfless motivation to act not the results.  Imagine there was a paedophile who kidnapped a child and molested her. He killed her not for his sake but for his family because he knew they couldn’t cope if he went to jail. And the shame would kill his mother. Altruists consider him to be an egotist even when they consider his motive for killing her.  They condemn him for what he did regardless of how sincere his motives are.  The hypothetical is good for identifying what is going on inside them and what their deepest thoughts are.  This is clear proof that altruists are confused or untruthful.  An altruist who only cares about motives when the results suit her is a liar.  And he is no better than a murderer for the person who lets his life be taken if it means exposing a corrupt bank is praised and put forward as the zenith of altruism.  Altruism does ask you to die for that for the reasoning is that it is not you killing you but the other people so your death is not your responsibility.  Altruism is incoherent which is a reason why we can argue that there is no evidence that anybody truly is altruistic.
 
If psychological egoism is true, then religion has no right to indoctrinate people and is therefore to blame for all the wars and bloodshed it has caused but denies responsibility for. An unnecessary evil, such as religion, that condemns religious war between its members and other faiths is still to blame for if it disbanded the members wouldn’t have religion to fight about. There is enough to start wars without religion. Religion would be an unnecessary evil for it is based on the idea that selflessness is the duty for us all.
 
If psychological egoism is true then it is true whether we know it or not. It would be stupid to fear it or to fear confessing that it is true for we have all been living out psychological egoism all along!
 
Christianity is the greatest block to truth in the world. It is the main force thwarting the realisation that psychological egoism is true. However, the Reformed Churches that derive from the theology of John Calvin hold that human nature is only interested in good not for good itself but for what it can get out of it. It says God likes nothing we do because we use good for our selfish ends instead of doing good because it is good and because it is the will of God. This doctrine is called total depravity, it does not say we outwardly will behave as badly as we can but it says that our good works are dross for they are laden with hypocrisy and deceit. This doctrine was taught by St Paul in the Bible and by St Augustine. If people can believe they are egotists by nature then why do psychological egoists have to take such abuse for a harmless psychological position?

If you are an altruist then you should not care if a person is altruistic or egoistic as long as he or she does all the good he or she can do. The altruists make a big deal of it which shows how selfish they actually are. It is selfish to fuss over nothing. It is arrogant. It isn't egoistic but egotistic. If you are an egoist you will want to see all that good done. But you will not want a person to be altruistic for altruism diminishes happiness.

Bibliography

Batson, C. D., 1991, The Altruism Question, Hillsdale, N. J.: Lawrence Erlbaum Associates, Part III.
Broad, C. D., 1971, “Egoism as a Theory of Human Motives,” in Broad, Broad's Critical Essays in Moral Philosophy, London: George Allen and Unwin.
Brunero, J. S., 2002, “Evolution, Altruism and ‘Internal Reward’ Explanations,”, Philosophical Forum, 33: 413–24.
Butler, J., 1900, Fifteen Sermons Preached at the Rolls Chapel, in The Works of Bishop Butler, ed. J. H. Bernard, London: Macmillan, Sermons I and XI.
Feinberg, J., 1978 “Psychological Egoism,” in Feinberg, Reason and Responsibility, fourth edition (and other editions), Belmont: Wadsworth.
Hume, D., 1975, An Enquiry Concerning the Principles of Morals, in Enquiries, ed. L. A. Selby-Bigge and P. H. Nidditch, Oxford: Oxford University Press, Appendix II.
Kavka, G., 1986, Hobbesian Moral and Political Theory, Princeton: Princeton University Press, 35–44, 51–64.
LaFollette, H., 1988, “The Truth in Psychological Egoism,” in J. Feinberg, Reason and Responsibility, seventh edition, Belmont: Wadsworth.
Mercer, M., 2001, “In Defense of Weak Psychological Egoism,” Erkenntnis, 55: 217–37.
Rosas, A., 2002, “Psychological and Evolutionary Evidence for Altruism,”Biology and Philosophy, 17: 93–107.
Schulz, A., 2009, “Sober and Wilson's Evolutionary Arguments for Psychological Altruism: A Reassessment,” Biology and Philosophy, doi 10.1007/s10539-009-9179-5.
Sidgwick, H., 1907, The Methods of Ethics, Indianapolis: Hackett, seventh edition, 1981, I.IV.
Slote, M. A., 1964, “An Empirical Basis for Psychological Egoism,” Journal of Philosophy, 61: 530–537.
Sober, E., and D. S. Wilson, 1998, Unto Others, Cambridge, MA: Harvard University Press, ch. 10.
Stich, S., J. M. Doris, E. Roedder, 2010, “Altruism,” in The Moral Psychology Handbook, ed. Doris, New York: Oxford, 147–205.
Ethical Egoism
Baier, K., 1958, The Moral Point of View, Ithaca: Cornell.
Brink, D., 1997, "Self-love and Altruism," Social Philosophy and Policy, 14: 122–157.
Broad, C. D., 1942, “Certain Features of Moore's Ethical Doctrines,” in The Philosophy of G. E. Moore, ed. P. Schilpp, New York: Tudor, 41–67.
Campbell, R., 1972, “A Short Refutation of Ethical Egoism,” Canadian Journal of Philosophy, 2: 249–54.
Frank, R. H., 1988, Passions Within Reason, New York: Norton.
Frankena, W. K., 1973, Ethics, Englewood Cliffs: Prentice-Hall.
Gauthier, D., 1986, Morals By Agreement, Oxford: Clarendon.
Hobbes, T., 1968, Leviathan, ed. C. B. Macpherson, Harmondsworth: Penguin, chs. 14–15.
Hurka, T., 2010, “Underivative Duty: Prichard on Moral Obligation,” Social Philosophy and Policy, 27 (2): 111–134.
Kalin, J., 1970, “In Defense of Egoism,” in D. Gauthier, Morality and Rational Self-Interest, Englewood Cliffs: Prentice-Hall.
Kavka, G., 1984, “The Reconciliation Project,” in Morality, Reason, and Truth, ed. D. Copp and D. Zimmerman, Totowa: Rowman and Allanheld.
Kavka, G., 1986, Hobbesian Moral and Political Theory, Part II, Princeton: Princeton University Press.
Mackie, J. L., 1976, “Sidgwick's Pessimism,” Philosophical Quarterly, 26: 317–27.
McConnell, T. C. 1978, “The Argument from Psychological Egoism to Ethical Egoism,” Australasian Journal of Philosophy, 56: 41–47.
Moore, G.E., 1903, Principia Ethica, Cambridge: Cambridge University Press, sec. 59.
Nagel, T., 1986, The View From Nowhere, New York: Oxford University Press, Ch. 8.
Prichard, H. A., 2002, Moral Writings, Oxford: Oxford University Press.
Rachels, S., 2002, “Nagelian Arguments against Egoism,” Australasian Journal of Philosophy, 80: 191–208.
Sidgwick, H., 1907, The Methods of Ethics, Indianapolis: Hackett, seventh edition, 1981, II.I, II.V, and concluding ch.
Smith, M., 2003, “Neutral and Relative Value after Moore,” Ethics, 113: 576–98.
Rational Egoism
Brink, D. 1992, “Sidgwick and the Rationale for Rational Egoism,” in Essays on Henry Sidgwick, ed. B. Schultz, Cambridge: Cambridge University Press.
Johnston, M, 1997, “Human Concerns Without Superlative Selves,” in Reading Parfit, ed. J. Dancy, Oxford: Blackwell, 149–179.
Kagan, S., 1986, “The Present-Aim Theory of Rationality,” Ethics, 96: 746–759.
Hills, A., 2010, The Beloved Self, Oxford: Oxford University Press.
Korsgaard, C, 2005, “The Myth of Egoism,”, in Practical Conflicts: New Philosophical Essays, ed. P. Baumann and M. Betzler, Cambridge: Cambridge University Press, 59–91.
Parfit, D., 1984, Reasons and Persons, Oxford: Oxford University Press.
Parfit, D., 1986, Reply to Kagan, Ethics, 96: 843–846, 868–869.
Shaver, R. 1999, Rational Egoism, Cambridge: Cambridge University Press.