ir greatest relation is with society, and what they are in regard to the general order constitutes their essence and their character." Helvitius deemed that society could determine what was moral and immoral according to what suited it best, "he whose strongest passion is so much in conformity with the general interest, that he is almost always necessarily determined to be virtuous." The idea that moral codes were subject to judgment of society indicated it fickleness and changing nature. If morality was obliged and subject to society, than it was also a social construct.
             These distinctions were essential. The idea of utility, of welfare and happiness, was the new code that directed enlightened thought. Yet, the concept of happiness as a fundamental priority in one's life inevitably led to the idea of hedonism. If the individual pursuit of happiness were what was to motivate one's life, than the concepts of virtue and morality would become secondary since they often conflicted. Hence, the idea that one should seek happiness in kin to society rather than for oneself was vital in ceasing the moral anarchy that would otherwise follow. Lester Crocker explains, "To those whom morals and virtue were themselves vital, as distinguished from the goal of happiness, it seemed the sole possibility of preserving those values against the corrosion of nihilism."
             D'Holbarch and Helvitius offered explanations that would be able to deter this line of thinking. They argued that it was only out of self-interest that people would be motivated to act in conformity with society, "We love virtue only for what selfish good it can bring us." This concept of enlightened self-interest reconciled the idea of utility and nature, acting in one's own self-interests, and therefore the greater good of society.
             The concept of enlightened self-interest, of selfless selfishness, was bound, however, to be attacked. Rousseau articulates his disagreemen...