La. The Natural State of Mankind = ym their beginnings. Fi ther must unite asa pat: For example, not from choice; rather, as in the ather animals too rand slave benef from the same thing ‘sy nature that a distinction has been made between female and slave. sure ptoduces nothing skimpily like the Delphic knife that smiths make), Dut one thing for one purpose; for every tool will be made best if it subserves ks but one. Non-Greeks, however, assign to fernale and slave the same status. This is because they do not have that which naturally rules:theiras- tion comes tobe thatof amale lave anda female slave. Hence, asthe poets oper that Greeks should rule non-Greeks’, on the assumption that frst of all ahouse and a wife and an ox to draw the plough,’ (The oxis the poor man's slave) Sothe association formed comature for the satisfaction of the purposes of every day is« house- bold, the members of which Charondas calls bread fellows’, and Epimenides the Cretan ‘stable-companions from several households, for the satisfaction of other village. The village seems co be by nature inthe highest asa colony of a household—children and grandchildren, whom some were at frst ruled by kings (as are tered and gods too are said by be governed by 2 king—namely because men the were ruled by kings and some are so still. Men model the gods’ forms on and similarly their way of life too, reason the, ‘THOMAS HOBBES. no states either a wretch or supet ‘man; h ike the man condemned by Homer as having. thethood for he iat once such by nature and keen to go to wer, being isolated lke a piece ina game (rom Pete ot £4 Tho Misory of the Natural Condition of Mankind quicker mind than another, yet when allisreckoned together, the difference be tween man, and man, is not so considerable, as that one man to which another may selves, they approve. For such isthe nature of men, thathowsoeverthey may ac: knowledge many others tobe more yet they will hardly bel or more eloquent, or more learned: so wise as themselves; for they see there be mat1 HUMAN NATURE their own witathand, and other men's ata distance. Butthis proveth ratherthat ‘men are in that point equal, than unequal. For there is nor ordinarily a greater sign of the equal distribution of any thing, than that every man is contented with his share From this equality of ability, sriseth equality of hope inthe attaining of opr As tes Cat Crone Wee sae eg ll neti cannot both enjoy. they become enemies; and in the way to their end, ich s principally their own conservation, and sometimes their delectation only)endeavourto destroy, or subdue one another. And from hen at where an invader hath no more to feat, than another man’s single hers may prob 10 dispostess, and de butalso of his life or liber: And the invader again isin th ike danger of another, A And from this difidence of one another, there it no way for any man tose cure himself so reasonable, as anticipation; that, by fore, or wiles, to master the perspns of all men he can, so long, lhe see no other power great enough to endange him: and this iso more than his own conservation requireth, and is generally allowed. Also because there be some, that taking pleasure in con templating their own power inthe acts of conquest, which they pursue farther than theirsecurty requires; if others, that otherwise would be glad tobe at ease ‘within modestbounds shouldnotby invasion inerease their power, they would not beable, longime, by standing only ontheirdefence, to subsist And by com sequence, such augmentation of dominion over men, being necessary to a ‘man’s conservation, itought to be allowed him. ‘Again, men have no pleasure, (but on the contrary a great deal of grief) in keeping company, where there so povier able to over.awe them all. For every asiar ashe dares {which amongst them that have no coramon power quiet, is far enough ro make them destroy each other to.extorea seater value ftom his contemners, by dimage; and ftom others, by the ex ample So thai the nature of man, we find three principal causes of quarrel Fits, ‘competition; secondly difidence; tied, glory. “The firs, maketh men invade for gin; the second, fr safety: andthe third, for reputation. The first use violence, 19 make themselves masters of other smen'spersons, wives, chilren, and cate the second, to defend them; the third, a smile, diferent opinion, and any other sgn of under jon in their kindred, their power to keep them all in awe, they are in that condition which is called war; THOMAS HORBES 5 and such a war, asis of every man, against every man, For wan, consisteth notin bane only, orthe act of fighting: but in a trac of time, where tend by battle is suficiently known: and therefore the not considered in the nature of war;asit isin the nature of weather. Fo ture of foul weather, lieth not ereto of many days together: fighting; but n the known dispos ro, duringall the time there is no as the contrary. All other time is react. ‘Whatsoever therefore is consequent to a time of wat, where every man is enemy to every man; the same is consequent to the time, wherein men live without other security, than what their own strength, and their own invention shall furnish chem withal. In such condition, there is no place for industry; be cause the fruit thereof is uncertain: and consequently no culture of the earch; ‘no navigation, nor use of the commodities that may be imported by sea; no commodious building; no instruments of moving, and zemovingsuch things as require much force; no knowledge of the face of the eafth;no account of time: ‘no arts;no letters; no society; and which is worst ofall ger of violent death; andthe life of man, s ‘may seem strange to some man, that has weighed these that nature should thus disso der men apt to invade, and destroy ing to this inference, made from sccks to go well accompanied; when going to sleep, he locks even in his house he locks his chests; nd this when he knows there be laws, and abject when ees med of fellow ctzens here leckisdoonsand fitch aera hen oth cts Dees Denotes mich case maningby histo dosy my wor Bat sete of sacs asain The ese and eke pasonso mo arinthemelesno sn Noor ce the ction tha proceed fom hosp Sons il hey now sth este which i laws be me eyo zotknos no cana be made il hey hve ged pen the pon a dalmatee Itmypeadventure be though there was eer sch time, nor ond of ware hand beets never gnealy o,oe athe wor arc many plas, where te ine ono Forte sage people many Paes of Amerie ecepethe goverment al niente concord wherea e pendeth on natal lst eno goverment at al andi at isan it brash mines td before Fowsoee mye peed wha net ofifthee would, where thee mere nocommonpowerte eb the mun ber of, which men tha ave former ved unde a peel government tet degenerate int, ina cll wae,iq HUMAN NATURE Bur though there had never been any time, wherein particular men wereina condition of war one against another: yet inal times, kings, and persons of sov- authority, because oftheir independency. are in continual ealousies, and he state and posture of gladiators; having their weapons pointing, and their eyes fixed on one another; thats, theic forts, garrisons, and guns upon the froa- sof their kingdoms; and continual spies upon their neighbours; which isa posture of war But because they uphold thereby, the industry of their subjects; ‘there does not follow from it, that misery, which accompaniesthe liberty of par ticular men, ‘To this war of every man against every man, this also is consequent; that nothing can be unjust. The notions of right and wrong, justice and Ihave there no place. Where there is no common power, there is no law: where no law, noinjustice. Force, and fraud, are in war the two cardinal virtues, Justice, and injustice are none of the faculties neither of the body, nor mind. If they ‘were, they might be in aman that were alone in the world, as well ashis senses, and passions. They are quali 10 men in society. notin solitude, It is consequent also to the same condition, that there be no propriety, no domin- jon, no mine and thine distinct; but only that to be every man’s, that he can get; and for so long, as he can keep it. And thus much for the il condition, which ‘man by mere nature is actually paced in; though witha possibilty to come out of it, consisting partly in che passions, partly in hs reason, ‘The passions that incline men to peace, are fear of death; desire of such things as are necessary to commodious living; and a hope by their industry 0 ‘obtain them, And reason suggesteth convenient articles of peace, upon which ‘men may be drawn to agreement. These articles, are they, which otherwise are called the Laws of Nature (From Levee with inod by CA. Gaskin (Oxford Unies Pres, Of, 1996), 82-6 st published 65] = “To understand political power aright, and desive i rom its original, we must, consider what estate all men are naturally in, and that i, a state of perfect fee- dom wo order their actions, and dispose of their possessions and persons they ‘think fit, within the bounds ofthe aw of Nature, without asking eave or de- pending upon the will oF any other man, ‘state also of equality wherein all the power and jrisdition is reciprocal, ‘no one having more than another, there being nothing more evident than that creatures of the seme species and rank, promiscuously bora ol the same ad- ‘vantages of Nature, andthe use ofthe same faculties, shouldakso be equal one JOHN LOCKE 15 amongst another, without subordination or subjection, ‘master of themall should, by any manifest declaration of his another, and confer on him, by an evident and clear appoint doubted right to dominion and sovereigat Butthough thisbea: in that state have an uncontrollable liberty to dispose of his person or posses sions, yet he has not liberty to destroy himself, or so much as. possession, but where some nobler use than its bare prese ‘The state of Nature has a law of Nature o govern it, whi and reason, which is that law, teaches all mankind who health, liberty or possessions; for men being. nipotent and in sent into the world by His order and about His business; they ate Hs property, ‘whose workmanship they are made to sure, And, being furnished with ike faculties, sharing (Nature, there cannot be supposed: authorise us to destroy one another so by the like reason, when his the as much ashe can to pre to-do justice on an offender, ake (othe preservation of the life the liberty. ‘men may be trained from invading others’ rights, and from ‘one another, and the law of Nature be observed, which willeththe Peace and preservation of all mankind, the execution of the law of Nature isin that state put into every man's hands, whereby every one has. right to punish the traysgressors ofthat law to sucha degree as may hinderits violation, Forthe Jaw of Nature would, as all other laws that concern men in this world, bein vain if there were nobody thatin the state of Nature hada pawer to execute that law, and thereby preserve the innocent and restrain offenders; andi any one in the state of Nature may punish another for any evil he has done, every one may do so Forin that state of perfect equality where naturally there isno superiority of Jurisdiction of one over another, what any may do in prosecution of that kaw, ‘every one must needs havea right todo. ‘And thus inthe state of Nature, one man comesby apawer overanother, but yetnoabsolute or arbitrary power to usea criminal, when he has got him in his hhands, according to the passionate heats or boundless extravaganicy will, but only to retribute to him so far as calm reason and conscience di ‘what is proportionate to his transgression, which is so much as may serve for reparation and restraint. For these two are the only reasons why one man may lawfully doharmco: Which is thar we call ponishment. In transgressing