y moment become
more powerful and universal.

Now, we know that the movements of the bodily frame which cause the
feeling of pain run counter to the harmony by which it would exist in
well-being; that is, that they are diseased. But disease cannot grow
unceasingly, therefore they end in the total destruction of the frame.
In relation to pain, it is thus proved that it aims at the death of the
subject.

But, the motions of the nerves under pleasant sensations being so
harmonious to the continuance of the machinery that the condition of mind
which constitutes pleasure is that of the greatest bodily well-being,
should not rather, then, pleasant sensation prolong the bloom of the body
eternally? This inference is too hasty. In a certain stage of
moderation, these nervous motions are wholesome, and really a sign of
health. But if they outgrow this stage, they may be the highest
activity, the highest momentary perfection; but, thus, they are excess of
health, no longer health itself.

We only call that condition of the natural motions health in which the
root of similar ones for the future lies, viz., those which confirm the
perfection of succeeding motions; thus, the destiny of continuance is
essentially contained in the idea of health. Thus, for example, the body
of the most debilitated profligate attains to its greatest harmony at the
moment of excess; but it is only momentarily, and a so much deeper
abatement shows sufficiently that overstraining was not health.
Therefore one may justly accept that an overstrained vigor of physical
action hastens death as much as the greatest disorder or the worst
illness. Both pain and pleasure draw us towards an unavoidable death,
unless something be present which limits their advance.

S 26.--Excellence of this Abatement.

It is just this (the limit to their growth) which the abatement of the
animal nature causes. It must be no other than this limitation of our
fragile frame (that appeared to have lent to our opponents so strong a
proof against its perfection) which ameliorates all the evil consequences
that the mechanism otherwise makes unavoidable. It is exactly this
sinking, this lassitude of the organs, over which tinkers complain so
much, that prevents our own strength destroying us in a short time; that
does not permit our positions to be always increasing towards our
destruction. This limitation shows each passion the period of its
growth, its height and decline (if