A small knowledge of human nature will convince us, that, with far the greatest part of mankind, interest is the governing principle; and that almost every man is more or less, under its influence. Motives of public virtue may for a time, or in particular instances, actuate men to the observance of a conduct purely disinterested; but they are not of themselves sufficient to produce persevering conformity to the refined dictates and obligations of social duty. Few men are capable of making a continual sacrifice of all views of private interest, or advantage, to the common good. It is vain to exclaim against the depravity of human nature on this account; the fact is so, the experience of every age and nation has proved it and we must in a great measure, change the constitution of man, before we can make it otherwise. No institution, not built on the presumptive truth of these maxims can succeed.

Politically, economically and philosophically the motive of self-interest not only is but must...and ought to be the mainspring of human conduct...For as long a time as the records of history have been preserved human societies passed through a ceaseless process of evolution and adjustment. This process has sometimes been pacific, but more often it has resulted from warlike disturbance. The strength of different nations, measured in terms of arms, varies from century to century. The world continues to offer glittering prizes to those who have stout hearts and sharp swords; it is therefore extremely improbable that the experience of future ages will differ in any material respect from that which has happened since the twilight of the human race … it is for us who, in our history have proved ourselves a martial … people … to maintain in our own hands the adequate means for our own protection and … to march with heads erect and bright eyes along the road of our imperial destiny.

Self-interest, or rather self-love, or egoism, has been more plausibly substituted as the basis of morality. But I consider our relations with others as constituting the boundaries of morality. With ourselves, we stand on the ground of identity, not of relation, which last, requiring two subjects, excludes self-love confined to a single one. To ourselves, in strict language, we can owe no duties, obligation requiring also two parties. Self-love, therefore, is no part of morality. Indeed, it is exactly its counterpart.

It's human; we all put self interest first.

What human motivation is responsible for getting the most wonderful things done? I would say greed. When I use the term greed, I do not mean cheating, stealing, fraud and other acts of dishonesty, I mean people seeking to get the most for themselves. One might be tempted to use “enlightened self interest” but I like greed better. Unfortunately, many people are naive enough to believe that it is compassion, concern, and "feeling another's pain" that's the superior human motivation. As such we fall easy prey to charlatans, quacks and hustlers.

Self-interest is not myopic selfishness. It is whatever it is that interests the participants, whatever they value, whatever goals they pursue. The scientist seeking to advance the frontiers of his discipline, the missionary seeking to convert infidels to the true faith, the philanthropist seeking to bring comfort to the needy - all are pursuing their interests, as they see them, as they judge them by their own values.

Some of the major drivers of human behavior…

• Safety: Does it provide peace of mind or reduce risk?
• Sex: Does it help them find love or make love?
• Convenience: Does it save time or energy?
• Social norms: Does it help them get along with others?
• Status: Does it improve their standing or help them gain approval?

…which all fit into the larger category of self-interest: How does it serve the person?

When men perceive that nothing is restraining them but their consent to be restrained, then at last there is nothing to obstruct the free play of selfishness which is the dominant characteristic and fundamental motive of human nature and human action respectively. Politics, which may have had something of the character of a contest of principles, becomes a struggle of interests, and its methods are frankly serviceable to personal and class advantage. Patriotism and respect for the law pass like a tale that is told. Anarchy, no longer disguised as ‘government by consent,’ reveals his hidden hand…

I do not wish to seem to end upon a note of cynicism. I do not deny that there are better things than selfishness, and that some people achieve these things. I maintain, however, on the one hand, that there are few occasions upon which large bodies of men, such as politics is concerned with, can rise above selfishness, while, on the other hand, there are a very great many circumstances in which populations will fall below selfishness, if selfishness is interpreted as enlightened self-interest. And among those occasions on which people fall below self-interest are most of the occasions on which they are convinced that they are acting from idealistic motives. Much that passes as idealism is disguised hatred or disguised love of power. When you see large masses of men swayed by what appear to be noble motives, it is as well to look below the surface and ask yourself what it is that makes these motives effective. It is partly because it is so easy to be taken in by a facade of nobility that a psychological inquiry, such as I have been attempting, is worth making. I would say, in conclusion, that if what I have said is right, the main thing needed to make the world happy is intelligence. And this, after all, is an optimistic conclusion, because intelligence is a thing that can be fostered by known methods of education.

It is the main motivation of humankind to be free, to express our true selves and pursue our dreams without restriction — to experience what may be called Personal Freedom.

Self-love, which concerns itself only with ourselves, is content to satisfy our own needs; but selfishness, which is always comparing self with others, is never satisfied and never can be; for this feeling, which prefers ourselves to others, requires that they should prefer us to themselves, which is impossible. Thus the tender and gentle passions spring from self-love, while the hateful and angry passions spring from selfishness. So it is the fewness of his needs, the narrow limits within which he can compare himself with others, that makes a man really good; what makes him really bad is a multiplicity of needs and dependence on the opinions of others.

There are two basic motivating forces: fear and love. When we are afraid, we pull back from life. When we are in love, we open to all that life has to offer with passion, excitement, and acceptance. We need to learn to love ourselves first, in all our glory and our imperfections. If we cannot love ourselves, we cannot fully open to our ability to love others or our potential to create. Evolution and all hopes for a better world rest in the fearlessness and open-hearted vision of people who embrace life.

It became a commonplace to say, as we do today, that a market economy depends on people pursuing their own self-interest. But self-interest to a student of civil society such as Adam Smith did not mean avarice or greed. Those were the typical antisocial attitudes of a more primitive state of economy and society, in which the fear of material scarcity is genuine and real. Instead, self-interest in a civilized or “polite” society involves the rational desire to provide goods and services at a profit to an equally self-interested consumer

That the Will is always determined by the strongest motive,