e matter in its
origin.

XLII. One of the primary laws of existence in the physical world is
self-love; that is, an instinct in every creature to procure its own
good, even at the expense of others, so that the preservation of one is
attended with the destruction of some others. All nature is in a
perpetual struggle within itself, and every component part receives the
elements of its own life and increment from the destruction of others.
This we see repeatedly happen under our own eyes, as well in plants as
in animals, and so evidently, that we need not here record instances to
confirm it. It is through this contrast of individual interests, through
this perpetual alternation of production and growth with decrease and
destruction, that Providence ordained the preservation of the world in
its totality, while the individuals perish and the species remain.

XLIII. Man also, considered only in his physical nature, is subject to
the universal law of self-love; and until he has arrived at a correct
appreciation of his moral nature and duties, he will allow himself to be
impelled by that law to possess himself of all that he thinks suitable
to his own advantage, regardless of the detriment of others, and even of
their very existence; and so will, on the other hand, every one else,
being in the same condition, act towards him. But the effects of
unrestrained self-love are by far more mischievous in man than in the
irrational animals, for the intelligence with which he is endowed
affords him more means and artifices to accomplish his selfish views, so
long as he is governed by these and not by nobler impulses. Hence it
happens also, that so long as a man lies under the fascination of
self-love, society, of which he is called to become a member, places him
in a condition, from which he looks upon his fellow-men as the natural
enemies of his individual happiness; and he feels a propensity to throw
obstacles, either by malice or violence, in the way of others, to
prevent their attaining that which is denied to him.

XLIV. But we find, also, in man another principle diametrically opposed
to self-love, which, proceeding from the noblest prerogatives of his
soul, distinguishes him from the irrational creatures, and invites him
to a career totally opposite to theirs. This principle, commonly called
virtue, we shall express by the more comprehensive name of _heroism_. As
by self-love man is inclined to sacrifice the welfare of o