restraining this passion.

It is certain, that no affection of the human mind has both a
sufficient force, and a proper direction to counterbalance the love of
gain, and render men fit members of society, by making them abstain from
the possessions of others. Benevolence to strangers is too weak for this
purpose; and as to the other passions, they rather inflame this avidity,
when we observe, that the larger our possessions are, the more ability
we have of gratifying all our appetites. There is no passion, therefore,
capable of controlling the interested affection, but the very affection
itself, by an alteration of its direction. Now this alteration must
necessarily take place upon the least reflection; since it is evident,
that the passion is much better satisfyed by its restraint, than by its
liberty, and that in preserving society, we make much greater advances
in the acquiring possessions, than in the solitary and forlorn
condition, which must follow upon violence and an universal licence.
The question, therefore, concerning the wickedness or goodness of human
nature, enters not in the least into that other question concerning
the origin of society; nor is there any thing to be considered but
the degrees of men's sagacity or folly. For whether the passion of
self-interest be esteemed vicious or virtuous, it is all a case; since
itself alone restrains it: So that if it be virtuous, men become social
by their virtue; if vicious, their vice has the same effect.

Now as it is by establishing the rule for the stability of possession,
that this passion restrains itself; if that rule be very abstruse,
and of difficult invention; society must be esteemed, in a manner,
accidental, and the effect of many ages. But if it be found, that
nothing can be more simple and obvious than that rule; that every
parent, in order to preserve peace among his children, must establish
it; and that these first rudiments of justice must every day be
improved, as the society enlarges: If all this appear evident, as it
certainly must, we may conclude, that it is utterly impossible for men
to remain any considerable time in that savage condition, which precedes
society; but that his very first state and situation may justly be
esteemed social. This, however, hinders not, but that philosophers may,
if they please, extend their reasoning to the supposed state of nature;
provided they allow it to be a mere philosophical fiction, which never
had, an