Once more: all people value most what has cost them much labour in the production; for instance, people who have themselves made their money are fonder of it than those who have inherited it: and receiving kindness is, it seems, unlaborious, but doing it is laborious. And this is the reason why the female parents are most fond of their offspring; for their part in producing them is attended with most labour, and they know more certainly that they are theirs. This feeling would seem also to belong to benefactors. Chapter VIII. A question is also raised as to whether it is right to love one’s Self best, or some one else: because men find fault with those who love themselves best, and call them in a disparaging way lovers of Self; and the bad man is thought to do everything he does for his own sake merely, and the more so the more depraved he is; accordingly men reproach him with never doing anything unselfish: whereas the good man acts from a sense of honour (and the more so the better man he is), and for his friend’s sake, and is careless of his own interest. But with these theories facts are at variance, and not unnaturally: for it is commonly said also that a man is to love most him who is most his friend, and he is most a friend who wishes good to him to whom he wishes it for that man’s sake even though no one knows. Now these conditions, and in fact all the rest by which a friend is characterised, belong specially to each individual in respect of his Self: for we have said before that all the friendly feelings are derived to others from those which have Self primarily for their object. And all the current proverbs support this view; for instance, “one soul,” “the goods of friends are common,” “equality is a tie of Friendship,” “the knee is nearer than the shin.” For all these things exist specially with reference to a man’s own Self: he is specially a friend to himself and so he is bound to love himself the most. It is with good reason questioned which of the two parties one should follow, both having plausibility on their side. Perhaps then, in respect of theories of this kind, the proper course is to distinguish and define how far each is true, and in what way. If we could ascertain the sense in which each uses the term “Self-loving,” this point might be cleared up. Well now, they who use it disparagingly give the name to those who, in respect of wealth, and honours, and pleasures of the body, give to themselves the larger share: because the mass of mankind grasp after these and are earnest about them as being the best things; which is the reason why they are matters of contention. They who are covetous in regard to these gratify their lusts and passions in general, that is to say the irrational part of their soul: now the mass of mankind are so disposed, for which reason the appellation has taken its rise from that mass which is low and bad. Of course they are justly reproached who are Self-loving in this sense.