_ 106 Knies_, in his Polit. Œkonomie vom geschichtl. Standpunkte, 1853, p. 160 ff., shows, very happily, how the love of one’s self,—which must, indeed, be distinguished from self-seeking—is not in conflict with the love of one’s neighbor; but that, in healthy natures, it is found allied with a feeling of equity, and of the common good. See, also, _F. Fuoco_, Saggi economici, Pisa, 1825, Nr. 7. _Schutz_, Das sittliche Element in der Volswirthschaft: Tübinger Zeitschrift für Staatswissensch. 1844, p. 132, ff. 107 “That they should seek the Lord if haply they might feel after him.” (Acts, 17, 27. Compare Matthew, 6:33, also I. Timothy, 5:8.) _Adam Müller_ in his Nothwendigkeit einer theolog. Grundlage, 49 seq., is a strong advocate of all this, but a rather narrow one. The farmer, he says, should first work for the love of God, then for the fruit, that is, for the gross product, and lastly for the net product. His work is a trust. _Müller_ considers the business relations of men, as they exist at present, as “the comfortless mutual slavery of all.” (Nothwendigkeit einer theolog. Grundlage, 49 ff.) The economist, _Ch. Perin_, who writes from the Catholic politico-economical standpoint, substitutes for conscience, _renoncement_, as the force antagonistic to _intérêt_, an expression inappropriate, because merely negative, although in perfect harmony with the ascetic religiousness of the middle ages. (De la Richesse dans les Sociétiés chrêtiennes, 1861, II vol., passim) Compare _Roscher_ in _Gelzer’s_ Protestant. Monatsblättern, Jan. 1863. _Puchta_, Institutionen, I, f. 8, opposes to individualism—or the impulse to distinguish ourselves from others, and which, when uncontrolled, leads to egotism, pride and hate—love and right, which are controlling powers over the former. 108 Even the ancients conceived Eros as a world-building principle. According to _Schön’s_ expression, loc. cit., which it is not difficult to misconstrue, the feeling of the common interest manifests itself, both as law and force. And, in reality, it is necessary that, in order not to permit the drowsy conscience to fall too far behind self-interest, which is always awake, it should create lasting institutions and regulations above and beyond the caprice of the individual or of the moment; for instance, in the family, marriage, education etc. 109 The more private interest ceases to be momentary, and becomes life-long and even hereditary, the better does it harmonize with the feeling of the common interest.