which the sum total makes up that which is known by the term _nature_.

Nature, therefore, in its most significant meaning, is the great whole
that results from the collection of matter, under its various
combinations, with that contrariety of motion, which the universe
presents to our view. Nature, in a less extended sense, or considered in
each individual, is the whole that results from its essence; that is to
say, the peculiar qualities, the combination, the impulse, and the
various modes of action, by which it is discriminated from other beings.
It is thus that MAN is, as a whole, or in his nature, the result of a
certain combination of matter, endowed with peculiar properties,
competent to give, capable of receiving, certain impulses, the
arrangement of which is called _organization_; of which the essence is,
to feel, to think, to act, to move, after a manner distinguished from
other beings, with which he can be compared. Man, therefore, ranks in an
order, in a system, in a class by himself, which differs from that of
other animals, in whom we do not perceive those properties of which he
is possessed. The different systems of beings, or if they will, their
_particular natures_, depend on the general system of the great whole,
or that Universal Nature, of which they form a part; to which every
thing that exists is necessarily submitted and attached.

Having described the proper definition that should be applied to the
word NATURE, I must advise the reader, once for all, that whenever in
the course of this work the expression occurs, that "Nature produces
such or such an effect," there is no intention of personifying that
nature which is purely an abstract being; it merely indicates that the
effect spoken of necessarily springs from the peculiar properties of
those beings which compose the mighty macrocosm. When, therefore, it is
said, _Nature demands that man should pursue his own happiness_, it is