Self-preservation is a multifaceted concept explored across various philosophical, psychological, and biological domains in the provided sources. It is often described as a fundamental drive inherent in all living beings, yet its manifestation and significance vary greatly, especially when applied to human life and its complexities. ### Core Understanding and Biological Basis At its most basic level, self-preservation is the inherent tendency of an organism to maintain its existence. This instinct is evident in animals and plants, which act to survive threats and perpetuate their species. For instance, an animal sensing a predator will instinctively flee or take other measures to preserve itself. Descartes also noted that bodily sensations like pain, hunger, and thirst serve a "natural function" of keeping our "natural wants supplied" and are "instituted by God for the preservation of the body". Similarly, the body has built-in mechanisms for stabilizing its inner chemistry and repairing itself to increase survival chances. However, for human beings, self-preservation goes beyond mere biological survival. While humans, like other animals, have biological and psychological needs such as food, shelter, sleep, and care, the human form is capable of "functionings beyond those needed for mere self-preservation," including cultural and intellectual endeavors. This distinction is crucial because human actions can transgress immediate life requirements, allowing for deliberation and choice beyond instinct. For instance, a soldier might choose to stand his ground in battle, acting against the powerful instinct for self-preservation for the sake of other goals or principles. ### Philosophical Perspectives on Self-Preservation **Nietzsche's Critique:** Friedrich Nietzsche challenges the notion of self-preservation as the "cardinal instinct," arguing that "life itself is WILL TO POWER," and self-preservation is merely an indirect result. He suggests that a living thing primarily seeks to "discharge its strength". This view implies that existence is not just about holding on, but about growth, expansion, and the imposition of one's form, extending even to reproduction as a "power analysis" for a population to grow and spread. **Spinoza and Virtue:** In contrast, Spinoza (as interpreted in the sources) links self-preservation directly to virtue and happiness. He posits that "no virtue can be conceived as prior to this endeavour to preserve one’s own being," making the "effort for self-preservation" the "first and only foundation of virtue". According to this view, happiness consists in one's "power of preserving one’s own being," and striving to understand what is useful to oneself—that which "really brings man to greater perfection"—is a virtuous act. This also implies that suicides are seen as "weak-minded, and are overcome by external causes repugnant to their nature". **Sartre and Freedom:** Jean-Paul Sartre's existential philosophy suggests that while motives like the instinct of self-preservation exist, they are "not sufficiently effective" to strictly determine human conduct. For Sartre, the human reality "chooses" its ends and is defined ontologically as a "lack of being," with freedom being "synonymous with lack". This means that even in the face of fear, one apprehends motives like self-preservation as non-determinant, emphasizing radical choice. **Aquinas and Natural Inclinations:** Thomas Aquinas identifies self-preservation as the "most basic inclination that rational beings share with all living beings," giving rise to a "moral dictate that rational agents take the appropriate steps necessary to keep themselves in existence, and to avoid the evil of annihilation and death". This includes pursuing basic needs like food, drink, and shelter. **Buddhism and Self-Cherishing:** Buddhist thought distinguishes between "caring for ourself" and "self-cherishing". While caring for oneself is necessary to maintain human life and pursue its "real meaning", self-cherishing is seen as a harmful delusion where one considers oneself "supremely important and precious" while neglecting others. The practice of "exchanging self with others" involves giving up self-cherishing to prioritize the happiness and freedom of all living beings, which is believed to lead to greater self-respect and confidence. This process is a "continuous warfare against our inner enemy of self-cherishing". **Stoicism and Indifference:** Stoics, like Marcus Aurelius and Epictetus, advocate for a form of self-preservation that involves cultivating indifference to external events and bodily sensations, including pain, pleasure, and even death. The goal is tranquility or equanimity, achieved by withdrawing emotional investment from the world and focusing on what is within one's control: one's mind, spirit, and judgments. This includes preparing for the death of loved ones to avoid distress. ### Self-Preservation in Social and Political Contexts **Social Contract and Hobbes:** For political theorists like Thomas Hobbes, the need for self-preservation is a primary driver for the formation of society and government. In his view, without a common master, the "war of all against all" is the inevitable result, as every man has a "right of nature" to whatever means he judges necessary to preserve his existence. The social contract, then, involves men giving up their "unjust pride and vanity" (desire for recognition) in exchange for the "preservation of their physical existences". The state's legitimacy is founded on its ability to protect life and prevent a return to anarchy. Hobbes explicitly argues that the desire for recognition, and the willingness to fight over "trifles," is a source of violence, whereas self-preservation is the fundamental moral fact. This perspective elevates "mere living" or "natural life" as the chief end of politics. **Hegel's Counterpoint:** Hegel, in contrast to Hobbes, posits that man's willingness to risk his life in a battle for "pure prestige" demonstrates that he can act contrary to his instinct for self-preservation, proving he is "free and authentically human" and has "specifically human dignity" beyond mere animal survival. This "desire for recognition" is seen as central to human development, leading to the master-slave relationship. However, the struggle for recognition cannot result in physical death, as recognition itself would be lost. **Civility and Social Cooperation:** A decent politics involves civility, which stems from the recognition that others also have lives to live and legitimate viewpoints, even in disagreement. Rawls highlights that self-respect normally depends on the respect of others, and principles of justice that guarantee equal basic liberties and ensure no one is treated as a mere means contribute to self-respect for all. This, in turn, increases the effectiveness of social cooperation. Hume also argues against purely egoistic motivation, suggesting that abiding by conventions for cooperation is often rational and that people can be moved by "affection and ties of sentiment" beyond self-love. He notes that a man who loves only himself "merits the severest blame". **Risk and Collective Action:** The concept of self-preservation also appears in discussions of collective risks. Toby Ord's "intergenerational perspective" on "we-ness" highlights humanity's moral standing and cooperative potential to protect humankind from existential risks, requiring "imaginative compassion" that extends to "people in distant times as well as distant places". However, the sources also note that self-interest can lead to instability in social cooperation, where individuals might be tempted to shirk their share if they believe others are not doing theirs. This is particularly true in situations like disarmament agreements, where mutual fear can lead to perpetual hostility. In some cases, people respond to collective challenges, such as climate change, through a "self-preservation fantasy" focused on individual mortality. ### Self-Preservation and Personal Development (Self-Care, Authenticity, Identity) **Self-Care:** The idea of self-care is a significant element of caring, necessary for its depth. While traditional Western moral theories allow for self-care, none demand complete self-sacrifice. Michel Foucault's work is presented as a historical view of self-care, suggesting that what we consider "inescapable character or nature" is often a product of contingent history, meaning "we can be otherwise than what we have been taught we must be". His history of sexuality, for instance, aimed to show how our understanding of sexuality as a "great secret that tells us who we are" is historically constructed. For Foucault, self-care is about "getting free of oneself", and in ancient thought, it could prepare one for political life or become an end in itself. **Authenticity and Self-Worth:** Authenticity is described as being "true to a sense of self arising from one’s own unique and genuine essence," rooted in survival instincts and meaning "knowing our gut feelings when they arise and honoring them". It's not a luxury but a pragmatic drive. A healthy sense of self does not preclude caring for others; rather, it is "expansive and inclusive". Self-respect is described as a person's conviction that their "plan of life is worth carrying out" and confidence in their ability to fulfill intentions. Losing self-respect can lead to apathy and cynicism. Individuals are encouraged to cultivate their uniqueness to become irreplaceable. **Self-Control and Self-Governance:** Human beings develop a "defensive and self-protective side" from early childhood, expanding from personal physical space to a feeling of personal dignity and freedom of choice. However, this can solidify into rigidity, leading to self-absorption and defensiveness, setting up "walls" against perceived threats from others. The concept of "self-governance" or "imperium in semetipsum" involves controlling affects, inclinations, and passions to align them with a "proper objective telos of respect for persons". This moral aim helps one gain "evaluative distance" from desires and avoid self-absorption. **Vulnerability and Fear:** Humans are susceptible to various forms of suffering and anguish. The fear of death is a profound human experience. However, an over-reliance on fear for self-preservation can be detrimental. Sources suggest that "fearthought" (unprofitable forethought) can be "weakening and deterrent". Chronic activation of the "fight-or-flight" response, even in non-life-threatening situations, can have negative biological and psychological consequences, leading to unnecessary fear and suffering. The "unconscious compulsion to destroy others through judgment arises, as does the need to compete and dominate" when one hardens their psychological form through non-surrender. Mindfulness, by extending the pause between stimulus and response, can help individuals choose more skillful responses to stress, rather than reacting habitually. **Reconciling Individual and Collective Well-being:** The pursuit of self-preservation and individual interests often clashes with the common good or the interests of the group. However, cooperation and generosity, though difficult "engineering problems" from an evolutionary perspective, are installed in humans by natural selection. While individuals are tempted to shirk their share in collective ventures, social qualities like love, unity, self-sacrifice, and rational conduct possess "greater survival value than egoism, jealousy, selfishness and blind passionate conduct" for the human world. The challenge lies in balancing individual self-interest with collective well-being, fostering "we-awareness" beyond tribalism. This requires transforming socially destructive impulses into socially useful ones through rules and conventions. In conclusion, self-preservation is recognized as a foundational biological drive that extends into complex psychological, moral, and social dimensions for human beings. While it can be a source of fear and lead to self-absorption or conflict, it also serves as a basis for virtue, self-respect, personal growth, and cooperation, challenging individuals and societies to find a balance between protecting the self and engaging meaningfully with others for a shared future.