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For the more a man has in himself, the less he will want from other people, — the less, indeed, other people can be to him. This is why a high degree of intellect tends to make a man unsocial.
For the more a man has in himself, the less he will want from other people,—the less, indeed, other people can be to him. This is why a high degree of intellect tends to make a man unsocial.
That is why men don’t get pleasure (and indeed do get much grief) from being in the company of other men without there being a power that can over-awe them all. So that in the nature of man, we find three principal causes of discord. First competition, secondly distrust, thirdly glory.
- Chapter XIII. of The Naturall Condition of Mankind
- From Equality Proceeds Diffidence
- From Diffidence Warre
- Out of Civil States
- The Incommodites of Such A War
- In Such A Warre, Nothing Is Unjust
- The Passions That Incline Men to Peace
- Right of Nature What
- Liberty What
- A Law of Nature What
AS CONCERNING THEIR FELICITY, AND MISERY
Nature hath made men so equall, in the faculties of body, and mind; as that though there bee found one man sometimes manifestly stronger in body, or of quicker mind then another; yet when all is reckoned together, the difference between man, and man, is not so considerable, as that one man can thereupon claim to himselfe any benefit, to which another may not pretend, as well as he. For as to the strength of body, the weakest has strength enough to kill the strongest, either by secret machinat...
From this equality of ability, ariseth equality of hope in the attaining of our Ends. And therefore if any two men desire the same thing, which neverthelesse they cannot both enjoy, they become enemies; and in the way to their End, (which is principally their owne conservation, and sometimes their delectation only,) endeavour to destroy, or subdue ...
And from this diffidence of one another, there is no way for any man to secure himselfe,so reasonable, as Anticipation; that is, by force, or wiles, to master the persons of all men he can, so long, till he see no other power great enough to endanger him: And this is no more than his own conservation requireth, and is generally allowed. Also becaus...
There Is Alwayes Warre Of Every One Against Every One Hereby it is manifest, that during the time men live without a common Power to keep them all in awe, they are in that condition which is called Warre; and such a warre, as is of every man, against every man. For WARRE, consisteth not in Battell onely, or the act of fighting; but in a tract of ti...
Whatsoever therefore is consequent to a time of Warre, 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 them withall. In such condition, there is no place for Industry; because the fruit thereof is uncertain; and co...
To this warre of every man against every man, this also is consequent; that nothing can be Unjust. The notions of Right and Wrong, Justice and Injustice have there no place. Where there is no common Power, there is no Law: where no Law, no Injustice. Force, and Fraud, are in warre the two Cardinall vertues. Justice, and Injustice are none of the Fa...
The Passions that encline men to Peace, are Feare of Death;Desire of such things as are necessary to commodious living; and a Hope by their Industry to 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 Lawes of Nature: whereof I shall s...
The RIGHT OF NATURE, which Writers commonly call Jus Naturale, is the Liberty each man hath, to use his own power, as he will himselfe, for the preservation of his own Nature; that is to say, of his own Life; and consequently, of doing any thing, which in his own Judgement, and Reason, hee shall conceive to be the aptest means thereunto.
By LIBERTY, is understood, according to the proper signification of the word, the absence of externall Impediments: which Impediments, may oft take away part of a mans power to do what hee would; but cannot hinder him from using the power left him, according as his judgement, and reason shall dictate to him.
A LAW OF NATURE, (Lex Naturalis,) is a Precept, or generall Rule, found out by Reason, by which a man is forbidden to do, that, which is destructive of his life, or taketh away the means of preserving the same; and to omit, that, by which he thinketh it may be best preserved. For though they that speak of this subject, use to confound Jus, and Lex,...
But because they uphold thereby, the Industry of their Subjects; there does not follow from it, that misery, which accompanies the Liberty of particular men. IN SUCH A WARRE, NOTHING IS UNJUST. To this warre of every man against every man, this also is consequent; that nothing can be Unjust.
Sep 11, 2024 · Can humans exist without some people ruling and others being ruled? The founders of political science did not think so. "I put for a general inclination of mankind, a perpetual and restless desire for power after power, that ceaseth only in death," declared Thomas Hobbes.
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From this fundamental law of nature, by which men are commanded to endeavour peace, is derived this second law: that a man be willing, when others are so too, as far forth as for peace and...
