.

XVII

Men also are conquered by liberality, especially those who have not the
means wherewith to procure what is necessary for the support of life.
But to assist every one who is needy far surpasses the strength or
profit of a private person, for the wealth of a private person is
altogether insufficient to supply such wants. Besides, the power of any
one man is too limited for him to be able to unite every one with
himself in friendship. The care, therefore, of the poor is incumbent on
the whole of society and concerns only the general profit.

XVIII

In the receipt of benefits and in returning thanks, care altogether
different must be taken.

XIX

The love of a harlot, that is to say, the lust of sexual intercourse,
which arises from mere external form, and absolutely all love which
recognizes any other cause than the freedom of the mind, easily passes
into hatred, unless, which is worse, it becomes a species of delirium,
and thereby discord is cherished rather than concord.

XX

With regard to marriage, it is plain that it is in accordance with
reason, if the desire of connection is engendered not merely by external
form, but by a love of begetting children and wisely educating them; and
if, in addition, the love both of the husband and wife has for its cause
not external form merely, but chiefly liberty of mind.

XXI

Flattery, too, produces concord, but only by means of the disgraceful
crime of slavery or perfidy; for there are none who are more taken by
flattery than the proud, who wish to be first and are not so.

XXII

There is a false appearance of piety and religion in dejection; and
although dejection is the opposite of pride, the humble dejected man is
very near akin to the proud.

XXIII

Shame also contributes to concord, but only with regard to those matters
which cannot be concealed. Shame, too, inasmuch as it is a kind of
sorrow, does not belong to the service of reason.

XXIV

The remaining emotions of sorrow which have man for their object are
directly opposed to justice, integrity, honor, piety, and religion; and
although indignation may seem to present an appearance of equity, yet
there is no law where it is allowed to every one to judge the deeds of
another, and to vindicate his own or another's right.

XXV

Affability, that is to say, the desire of pleasing men, which is
determined by reason, is related to piety. But if affability arise from
an emotion