That condition is surely favourable to the nature of any being, in which his force is increased; and if courage be the gift of society to man, we have reason to consider his union with his species as the noblest part of his fortune. From this source are derived, not only the force, but the very existence of his happiest emotions; not only the better part, but almost the whole of his rational character. Send him to the desert alone, he is a plant torn from its roots: the form indeed may remain, but every faculty droops and withers; the human personage and the human character cease to exist.
Men are so far from valuing society on account of its mere external conveniencies, that they are commonly most attached where those conveniencies are least frequent; and are there most faithful, where the tribute of their allegiance is paid in blood.
Affection operates with the greatest force, where it meets with the greatest difficulties: In the breast of the parent, it is most solicitous amidst the dangers and distresses of the child:
In the breast of a man, its flame redoubles where the wrongs or sufferings of his friend, or his country, require his aid. It is, in short, from this principle alone that we can account for the obstinate attachment of a savage to his unsettled and defenceless tribe, when temptations on the side of ease and of safety might induce him to fly from famine and danger, to a station more affluent, and more secure. Hence the sanguine affection which every Greek bore to his country, and hence the devoted patriotism of an early Roman. Let those examples be compared with the spirit which reigns in a commercial state, where men may be supposed to have experienced, in its full extent, the interest which individuals have in the preservation of their country. It is here indeed, if ever, that man is sometimes found a detached and a solitary being: he has found an object which sets him in competition with his fellow-creatures, and he deals with them as he does with his cattle and his soil, for the sake of the profits they bring. The mighty engine which we suppose to have formed society, only tends to set its members at variance, or to continue their intercourse after the bands of affection are broken.
Section IV
Of the principles of War and Dissension 'There are some circumstances in the lot of mankind,' says Socrates, 'that shew them to be destined to friendship and amity.
Those are, their mutual need of one another; their mutual compassion; their sense of mutual benefits; and the pleasures arising in company. There are other circumstances which prompt them to war and dissension; the admiration and the desire which they entertain for the same subjects; their opposite pretensions;and the provocations which they mutually offer in the course of their competitions.'
When we endeavour to apply the maxims of natural justice to the solution of difficult questions, we find that some cases may be supposed, and actually happen, where oppositions take place;and are lawful, prior to any provocation, or act of injustice;that where the safety and preservation of numbers are mutually inconsistent, one party may employ his right of defence, before the other has begun an attack. And when we join with such examples, the instances of mistake, and misunderstanding, to which mankind are exposed, we may be satisfied that war does not always proceed from an intention to injure; and that even the best qualities of men, their candour, as well as their resolution, may operate in the midst of their quarrels.
There is still more to be observed on this subject. Mankind not only find in their condition the sources of variance and dissension; they appear to have in their minds the seeds of animosity, and to embrace the occasions of mutual opposition, with alacrity and pleasure. In the most pacific situation there are few who have not their enemies, as well as their friends; and who are not pleased with opposing the proceedings of one, as much as with favouring the designs of another. Small and simple tribes, who in their domestic society have the firmest union, are in their state of opposition as separate nations, frequently animated with the most implacable hatred. Among the citizens of Rome, in the early ages of that republic, the name of a foreigner, and that of an enemy, were the same. Among the Greeks, the name of Barbarian, under which that people comprehended every nation that was of a race, and spoke a language, different from their own, became a term of indiscriminate contempt and aversion.
Even where no particular claim to superiority is formed, the repugnance to union, the frequent wars, or rather the perpetual hostilities, which take place among rude nations and separate clans, discover how much our species is disposed to opposition, as well as to concert.
Late discoveries have brought us to the knowledge of almost every situation in which mankind are placed. We have found them spread over large and extensive continents, where communications are open, and where national confederacy might be easily formed.
We have found them in narrower districts, circumscribed by mountains, great rivers, and arms of the sea. They have been found in small and remote islands, where the inhabitants might be easily assembled, and derive an advantage from their union. But in all those situations, alike, they were broke into cantons, and affected a distinction of name and community. The titles of fellow-citizen and countryman, unopposed to those of alien and foreigner, to which they refer, would fall into disuse, and lose their meaning. We love individuals on account of personal qualities; but we love our country, as it is a party in the divisions of mankind; and our zeal for its interest, is a predilection in behalf of the side we maintain.
