end of man? I conceive that Socrates agreed with all the ancient moralists in holding that his own happiness is the supreme good, the chief end of man. But then this happiness must be his true, and not his apparent or illusory, happiness; but man's true happiness must centre in his obedience to the law of his true Being, and not in his obedience to the dictates of his unessential Being. But the law of man's true being is freedom; freedom from the yoke of sensation, passion, and desire. Therefore man’s proper happiness, his supreme good or chief end, is to be found in a due subjugation of our appetites and desires, and not in their unqualified indulgence, as is inculcated by those moralists who, not knowing themselves, do not know what the true and essential nature of man is.
39. The fifth point for consideration is, what, in the system of Socrates, is the ground of moral obligation? I conceive that, in the system of Socrates, the ground of man's moral obligation is to be found, where we have already found his happiness or chief end; is to be found, that is, in his true nature itself. Freedom from the dominion of his lower affections, his sensations, appetites, and desires, is the true nature of man. He is, therefore, under an obligation to maintain this nature, for self-preservation is the most indefeasible law of the universe; but he can only maintain it by keeping up that disengage-
