(8) This is as necessarily true, as that a whole is greater than its
part. (Cf. III:[iv] )
(18:9) Again, as virtue is nothing else but action in accordance with
the laws of one's own nature ([D.viii] ), and as no one endeavours to
preserve his own being, except in accordance with the laws of his own
nature, it follows, first, that the foundation of virtue is the endeavour
to preserve one's own being, and that happiness consists in man's power
of preserving, his own being; secondly, that virtue is to be desired for
its own sake, and that there is nothing more excellent or more useful to
us, for the sake of which we should desire it; thirdly and lastly that
suicides are weak-minded, and are overcome by external causes repugnant
to their nature. (18:10) Further, it follows from II:[Po.iv] , that we
can never arrive at doing without all external things for the preservation
of our being or living, so as to have no relations with things which are
outside ourselves. (11) Again, if we consider our mind, we see that our
intellect would be more imperfect, if mind were alone, and could understand
nothing besides itself. (12) There are, then, many things outside
ourselves, which are useful to us, and are, therefore, to be desired.
(18:13) Of such none can be discerned more excellent, than those which
are in entire agreement with our nature. (14) For if, for example, two
individuals of entirely the same nature are united, they form a combination
twice as powerful as either of them singly.
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