We may begin with desires for the necessaries of life:  food, drink, sex, and (in cold climates) clothing and housing.  When these are threatened, there is no limit to the activity and violence that men will display.

Planted upon these primitive desires are a number of secondary desires.  Love of property, of which the fundamental political importance is obvious, may be derived historically and psychologically from the hoarding instinct.  Love of the good opinion of others (which we may call vanity) is a desire which man shares with many animals; it is perhaps derivable from courtship, but has great survival value, among gregarious animals, in regard to others besides possible mates.  Rivalry and love of power are perhaps developments of jealousy; they are akin, but not identical.

These four passions—­acquisitiveness, vanity, rivalry, and love of power—­are, after the basic instincts, the prime movers of almost all that happens in politics.  Their operation is intensified and regularized by herd instinct.  But herd instinct, by its very nature, cannot be a prime mover, since it merely causes the herd to act in unison, without determining what the united action is to be.  Among men, as among other gregarious animals, the united action, in any given circumstances, is determined partly by the common passions of the herd, partly by imitation of leaders.  The art of politics consists in causing the latter to prevail over the former.

Of the four passions we have enumerated, only one, namely acquisitiveness, is concerned at all directly with men’s relations to their material conditions.  The other three—­vanity, rivalry, and love of power—­are concerned with social relations.  I think this is the source of what is erroneous in the Marxian interpretation of history, which tacitly assumes that acquisitiveness is the source of all political actions.  It is clear that many men willingly forego wealth for the sake of power and glory, and that nations habitually sacrifice riches to rivalry with other nations.  The desire for some form of superiority is common to almost all energetic men.  No social system which attempts to thwart it can be stable, since the lazy majority will never be a match for the energetic minority.

What is called “virtue” is an offshoot of vanity:  it is the habit of acting in a manner which others praise.

The operation of material conditions may be illustrated by the statement (Myers’s Dawn of History) that four of the greatest movements of conquest have been due to drought in Arabia, causing the nomads of that country to migrate into regions already inhabited.  The last of these four movements was the rise of Islam.  In these four cases, the primal need of food and drink was enough to set events in motion; but as this need could only be satisfied by conquest, the four secondary passions must have very soon come into play.  In the conquests of modern industrialism, the secondary passions have been almost wholly dominant, since those who directed them had no need to fear hunger or thirst.  It is the potency of vanity and love of power that gives hope for the industrial future of Soviet Russia, since it enables the Communist State to enlist in its service men whose abilities might give them vast wealth in a capitalistic society.