Cato's Letters/Letter 40
SIR, It is melancholy to consider how every thing in the world is abused: The reason is, that men having themselves chiefly in view, consider all things with an eye to themselves only; and thus it is that general blessings cease to be so by being converted into private property, as is always done where it is safe or possible to be done.
Enquiring how it comes to pass that the best things in the world, such as religion, property, and power, are made to do so much hurt; I find it to proceed principally from hence, that men are never satisfied with their present condition, which is never perfectly happy; and perfect happiness being their chief aim, and always out of their reach, they are restlesly grasping at what they never can attain.
So chimerical is the nature of man! his greatest pleasures are always to come, and therefore never come. His content cannot possibly be perfect, because its highest objects are constantly future; and yet it is the more perfect for their being future. Our highest enjoyment is of that which is not: Our pleasure is deceit; and the only real happiness that we have is derived from non- entities. We are never satisfied with being just what we are; and therefore, though you give us all that we desire, or can conceive, yet we shall not have done desiring. The present possessions give but little joy, let them be ever so great; even as great as can be grasped: It is the enjoyment to come that is only or most valued. When we say, that if such a thing happened, we would be easy; we can only mean, or ought only to mean, that we would be more easy than we are: And in that too we are often mistaken; for new acquisitions bring new wants; and imaginary wants are as pungent as real ones. So that there is the same end of wishing as of living, and death only can still the appetites.
Publick blessings would really be so to every man, if every man would be content with his share: But every man would have more; nor would more satisfy him, whatever he may think; but his desires would rise with his possessions or his power, and his last wish would be to have all: Nor would the possession of all quiet the mind of man, which the whole world cannot fill. Indeed, he who has most, wants most; and care, anxious care, as it is the close companion of greatness, so it is furthest from him who has least to care for.
I own, that many have seemed to despise riches and power, and really declined the means of acquiring them: But they deceived themselves, if they thought that this conduct of theirs was owing to a real contempt for the things themselves; when in truth it was only a dislike of the terms upon which they were to be had. Disinterestedness is often created by laziness, pride, or fear; and then it is no virtue. There is not, perhaps, a man living but would be glad of wealth and grandeur, if he could acquire them with speed, and possess them with ease; and almost all men would risk, and do daily risk, ease, reputation, life, and all, to come at them. Do we not see that men venture being beggars to be rich, lose their rest for the sake of quiet, and acquire infamy to earn honour? We live in a hurry, in order to come at the resting-place; and in crowds to purchase solitude. Nor are we the nearer to our end, though the means succeed: Human life is a life of expectation and care; and he who rejects the conditions, must quit it.
Every passion, every view that men have, is selfish in some degree; but when it does good to the publick in its operation and consequence, it may be justly called disinterested in the usual meaning of that word. So that when we call any man disinterested, we should intend no more by it, than that the turn of his mind is towards the publick, and that he has placed his own personal glory and pleasure in serving it. To serve his country is his private pleasure, mankind is his mistress; and he does good to them by gratifying himself.
Disinterestedness, in any other sense than this, there is none. For men to act independently of their passions, is a contradiction! since their passions enter into all that they do, and are the source of it: And the best actions which men perform, often arise from fear, vanity, shame, and the like causes. When the passions of men do good to others, it is called virtue and publick spirit; and when they do hurt to others, it is called selfishness, dishonesty, lust, and other names of infamy. The motive of every man's conduct is fetched from within, and has a good or an ill name according to its effect upon others; and sometimes the great difference between an honest man and a knave, is no other than a piece of humour, or a piece of chance. As the passions of men, which are only the motions raised within us by the motion of things without us, are soothed or animated by external causes, it is hard to determine, whether there be a man in the world who might not be corrupted by some means and applications; the nicety is, to choose those that are proper.
All these discoveries and complaints of the crookedness and corruption of human nature are made with no malignant intention to break the bonds of society; but they are made to shew, that as selfishness is the strongest bias of men, every man ought to be upon his guard against another, that he become not the prey of another. The too great confidence which many men have placed in one, has often ruined millions. How many sorrowful experiences have we, that men will be rogues where they dare; and that the greatest opportunities always make the greatest! Give them what you can, they will still want more than you give; and therefore the highest trusts are the most apt to be broken.
Those who have talked most of the dignity of human nature, seem to have understood it but little. Men are so far from having any views purely publick and disinterested, that government first arose from every man's taking care of himself; and government is never abused and perverted, but from the same cause. Do we not know that one man has slaughtered a million, and overturned nations, for the gaining of one point to himself? and that almost all men would follow evil, if they found their greatest advantage or pleasure in it.
Here therefore lies the source of all the evil which men suffer from men, that every man loves himself better than he loves his whole species, and more or less consults himself in all that he does. He naturally pursues what is pleasant or profitable in his own eyes, though in doing it he entail misery upon multitudes. So that we have no other security against the malice and rapine of each other, but the security of laws or our own force. By laws societies subsist within themselves; and by force they defend themselves against each other. And as in the business of faith and leagues between nation and nation, treaties are made by consent, but kept by fear and power; and observed or violated just as interest, advantage, and opportunities invite, without regard to faith and good conscience, which are only words of good-breeding, with which courts compliment one another and themselves; so between subject and subject, and between magistrates and subjects, concord and security are preserved by the terror of laws, and the ties of mutual interest; and both interest and terror derive their strength from the impulses of self-love.
Thus one man is only safe, while it is the interest of another to let him alone; and men are knaves or honest men, according to the judgment which they make of their own interest and ease, and of the terms upon which they choose to live in the world. Many men are honest, without any virtue, or indeed a thought of honesty; as many others are rogues, without any malice: And both sorts mean only their own personal advantage; but take different roads to arrive at it. This is their great aim; and that constitution which trusts more than it needs to any man, or body of men, has a terrible flaw in it, and is big with the seeds of its own destruction. Hence arose tyrants, and tyranny, and standing armies: Marius, and Caesar, and Oliver Cromwell. How preposterously do men act! By too great confidence in one man, or a few men, they become slaves; and by a general distrust of each other, they continue so!
It may be objected, that since men are such a wretched race, made so by the apostasy of Adam, they are not worth serving; that the most unhappy of them are but what they themselves would make others, and therefore their fate is just upon them.
In answer to this, I readily own what I have been proving, that men are very bad where they dare, and that all men would be tyrants, and do what they please. But still let us preserve justice and equality in the world. Why should he, who is bad himself, oppress others who are no worse than him? Besides, the lot of humanity being an unhappy one, it is an honest ambition, that of endeavouring to mend it, to improve nature by virtue, and to mend mankind by obliging them to observe rules that are good. We do not expect philosophical virtue from them; but only that they follow virtue as their interest, and find it penal and dangerous to depart from it. And this is the only virtue that the world wants, and the only virtue that it can trust to.
G. I am,&c.