throats.

It is therefore certain that pity is a natural sentiment, which, by
moderating in every individual the activity of self-love, contributes
to the mutual preservation of the whole species. It is this pity
which hurries us without reflection to the assistance of those we see
in distress; it is this pity which, in a state of nature, stands for
laws, for manners, for virtue, with this advantage, that no one is
tempted to disobey her sweet and gentle voice: it is this pity which
will always hinder a robust savage from plundering a feeble child, or
infirm old man, of the subsistence they have acquired with pain and
difficulty, if he has but the least prospect of providing for himself
by any other means: it is this pity which, instead of that sublime
maxim of argumentative justice, Do to others as you would have others
do to you, inspires all men with that other maxim of natural goodness
a great deal less perfect, but perhaps more useful, Consult your own
happiness with as little prejudice as you can to that of others. It is
in a word, in this natural sentiment, rather than in fine-spun
arguments, that we must look for the cause of that reluctance which
every man would experience to do evil, even independently of the
maxims of education. Though it may be the peculiar happiness of
Socrates and other geniuses of his stamp, to reason themselves into
virtue, the human species would long ago have ceased to exist, had it
depended entirely for its preservation on the reasonings of the
individuals that compose it.

With passions so tame, and so salutary a curb, men, rather wild than
wicked, and more attentive to guard against mischief than to do any to
other animals, were not exposed to any dangerous dissensions: As they
kept up no manner of correspondence with each other, and were of