Such, then, are the elements out of which, on the basis of the Will to live, Egoism grows up, and like a broad trench it forms a perennial separation between man and man. If on any occasion some one actually jumps across, to help another, such an act is regarded as a sort of miracle, which calls forth amazement and wins approval. In Part II., Chapter VI., where Kant's principle of Morals is discussed, I had the opportunity of describing how Egoism behaves in everyday life, where it is always peering out of some corner or other, despite ordinary politeness, which, like the traditional fig-leaf, is used as a covering. In point of fact, politeness is the conventional and systematic disavowal of Egoism in the trifles of daily intercourse, and is, of course, a piece of recognised hypocrisy. Gentle manners are expected and commended, because that which they conceal--Egoism--is so odious, that no one wishes to see it, however much it is known to be there; just as people like to have repulsive objects hidden at least by a curtain. Now, unless external force (under which must be included every source of fear whether of human or superhuman powers), or else the real moral incentive is in effective operation, it is certain that Egoism always pursues its purposes with unqualified directness; hence without these checks, considering the countless number of egoistic individuals, the _bellum omnium contra omnes_[4] would be the order of the day, and prove the ruin of all. Thus is explained the early construction by reflecting reason of state government, which, arising, as it does, from a mutual fear of reciprocal violence, obviates the disastrous consequences of the general Egoism, as far as it is possible to do by =negative= procedure. Where, however, the two forces that oppose Egoism fail to be operative, the latter is not slow to reveal all its horrible dimensions, nor is the spectacle exactly attractive. In order to express the strength of this antimoral power in a few words, to portray it, so to say, at one stroke, some very emphatic hyperbole is wanted. It may be put thus: many a man would be quite capable of killing another, simply to rub his boots over with the victim's fat. I am only doubtful whether this, after all, is any exaggeration. =Egoism=, then, is the first and principal, though not the only, power that the =moral Motive= has to contend against; and it is surely sufficiently clear that the latter, in order to enter the lists against such an opponent, must be something more real than a hair-splitting sophism or an _a priori_ soap-bubble. In war the first thing to be done is to know the enemy well; and in the shock of battle, now impending, =Egoism=, as the chief combatant on its own side, is best set against the virtue of =Justice=, which, in my opinion, is the first and original cardinal virtue.