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 to provide a general abundance, an economy of plenty, must improve the self-esteem or morale of those who enjoy it, while an economy of scarcity has the opposite effect; to put it otherwise, low prices (or easy accessibility) induce higher human values, while high prices (in terms of labor expenditure) tend to depreciate them. But that is another matter. The point is that there are moral consequences of the "law of parsimony."

Whatever other attributes the human being brings to bear on the social order of which he is the integral, his will to live comes first in the hierarchy; the will to live is not mere clinging to existence but is also an urge to improve one's circumstances and to widen one's horizon. This is innate; Nirvana, or the negation of desire, is an acquired characteristic, requiring much exercise of the will. The urge to live is accompanied by means and methods that are also built in—the inclination to avoid labor. Society may be accounted for by other human characteristics, such as man's metaphysical make-up, his cultural aspirations, and his craving for companionship. But these are debatable variables. There is no question about the persistence and universality of the attributes mentioned, and therefore they must be considered prime imperatives. However else we try to explain Society, Government, and the State, we cannot ignore the "economic man."