every consequence from a principle of union, or a principle of dissention.
The state of nature is a state of war, or of amity, and men are made to
unite from a principle of affection, or from a principle of fear, as is
most suitable to the system of different writers. The history of our
species indeed abundantly shows, that they are to one another mutual
objects both of fear and of love; and they who would prove them to have
been originally either in a state of alliance, or of war, have arguments in
store to maintain their assertions. Our attachment to one division, or to
one sect, seems often to derive much of its force from an animosity
conceived to an opposite one: and this animosity in its turn, as often
arises from a zeal in behalf of the side we espouse, and from a desire to
vindicate the rights of our party.

"Man is born in society," says Montesquieu, "and there he remains." The
charms that detain him are known to be manifold. Together with the parental
affection, which, instead of deserting the adult, as among the brutes,
embraces more close, as it becomes mixed with esteem, and the memory of its
early effects; we may reckon a propensity common to man and other animals,
to mix with the herd, and, without reflection, to follow the crowd of his
species. What this propensity was in the first moment of its operation, we
know not; but with men accustomed to company, its enjoyments and
disappointments are reckoned among the principal pleasures or pains of
human life. Sadness and melancholy are connected with solitude; gladness
and pleasure with the concourse of men. The track of a Laplander on the
snowy shore, gives joy to the lonely mariner; and the mute signs of
cordiality and kindness which are made to him, awaken the memory of
pleasures which he felt in society. In fine, says the writer of a voyage to
the North, after describing a mute scene of this sort, "We were extremely
pleased to converse with men, since in thirteen months we had seen no human
creature." [Footnote: Collection of Dutch voyages.]