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INTRODUCTION.

but more properly called good will or charity. There can be no greater argument to a man, of his own power, than to find himself able not only to accomplish his own desires, but also to assist other men in theirs and this is that conception wherein consisteth charity. In which, first, is contained that natural affection of parents to their children ... as also, that affection wherewith men seek to assist those that adhere unto them."[1] The affection which leads us to give help unto strangers is prompted by a desire to purchase their friendship, or, because of fear, to purchase peace. Thus, from the foregoing, it will be seen that, if we examine the feelings which impel men to activity, we shall find all of them to be self-regarding in their nature. The same egoistic view of human nature manifests itself in Hobbes's conception of will. Will is "the last appetite in deliberating";[2] "and of all voluntary acts the object is to every man his own good."[3] This explanation of the object of all voluntary acts occurs in his account of why we give gifts. It is apparent, then, from his treatment of the "passions" and the will, that he regards man as thoroughly selfish – prompted in all that he does by motives of private interest. Bearing his views of human nature in mind, we shall gain a much more intelligent conception of his ethical theory than we should were we to study this theory independently of its psychological basis; for it is really on this egoistic psychology that he constructs his theory. The "good" towards which man's selfish nature constantly inclines him is the good of self-preservation.[4] This "good" men recog-

  1. ↑ Human Nature, chap. IX.
  2. ↑ Leviathan, Pt. I., chap. VI.
  3. ↑ Leviathan, Pt. I., chap. XV.
  4. ↑ He sometimes includes in his conception of this "good" "the means of so preserving life as not to be weary of it." Again, he speaks sometimes as if he really considered self-preservation and pleasure, as the ultimate good for which men really strive. Leviathan, Pt. I., chaps. VI., XIII., and XV.; Human Nature, chap. VII.; De Corp. Pol., Pt. I, chap. IV. Professor Sidgwick says: "There is, however, a noticeable – though perhaps unconscious – discrepancy between
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