These different methods were attempted by the English moralists--the first, however, to a less extent than the others. But it inspired much of Shaftesbury's work, though it cannot be said to have been consistently developed by him. The conflict of impulses in man was too obvious a fact not to be apparent even in Shaftesbury's roseate view of life. He recognised, indeed, not only private or self-affections, promoting the good of the individual, and "natural" or social affections, which led to the public good, but also "unnatural affections," which tended to no good whatever.[82] The reference to consequences is thus made prominent at once. The last class of affections is condemned outright because of its infelicific results; while an attempt is made to prove from experience that the courses of conduct to which the two former lead coincide. Shaftesbury contended for a real organic union between the individual and society; but, when he came to establish its nature, he made it consist in an asserted harmony of interests, while the obligation to virtue was allowed to rest on its conduciveness to personal pleasure. He sometimes spoke of virtue as identical with the harmonious development of the affections of the individual man;[83] but he expressly defined it as consisting in the individual "having all his inclinations and affections ... agreeing with the good of his kind or of that system in which he is included, and of which he constitutes a part."[84] And the two views can only be connected by proving that the harmonious development of an individual's affections will lead to the good of the species: the proof of this depending on a one-sided summation of consequences. Shaftesbury does, indeed, throw out the idea that both the self-affections and the "natural" or social affections become self-destructive when carried out so as to interfere with one another. But this, again, has only the previous calculus of the results of conduct to support it. He cannot show that the contradiction in the conception of a completely solitary being belongs also to the conception of a judiciously selfish being. The latter being loses the pleasures of virtuous action; but perhaps he may gain greater pleasures in their room. He does not develop his whole nature; but if that nature contains totally infelicific passions, the development of the whole nature is not to be recommended.