liberty-第6章

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　a　matter　so　scornfully　to　be　lookt　upon；　as　if　so　be　there　had　not　been　a　power　and　will　left　in　one　to　have　done　otherwise；　for　every　man　is　desirous　of　what　is　good　for　him；　and　shuns　what　is　evill；　but　chiefly　the　chiefest　of　naturall　evills；　which　is　Death；　and　this　he　doth；　by　a　certain　impulsion　of　nature；　no　lesse　then　that　whereby　a　Stone　moves　downward：　It　is　therefore　neither　absurd；　nor　reprehensible；　neither　against　the　dictates　of　true　reason　for　a　man　to　use　all　his　endeavours　to　preserve　and　defend　his　Body；　and　the　Members　thereof　from　death　and　sorrowes；　but　that　which　is　not　contrary　to　right　reason；　that　all　men　account　to　be　done　justly；　and　with　right；　Neither　by　the　word　Right　is　any　thing　else　signified；　then　that　liberty　which　every　man　hath　to　make　use　of　his　naturall　faculties　according　to　right　reason：　Therefore　the　first　foundation　of　naturall　Right　is　this；　That　every　man　as　much　as　in　him　lies　endeavour　to　protect　his　life　and　members。　　　　　VIII。　But　because　it　is　in　vaine　for　a　man　to　have　a　Right　to　the　end；　if　the　Right　to　the　necessary　meanes　be　deny'd　him；　it　followes；　that　since　every　man　hath　a　Right　to　preserve　himself；　he　must　also　be　allowed　a　Right　to　use　all　the　means；　and　do　all　the　actions；　without　wHich　He　cannot　Preserve　himself　　　　　IX。　Now　whether　the　means　which　he　is　about　to　use；　and　the　action　he　is　performing；　be　necessary　to　the　preservation　of　his　Life；　and　Members；　or　not；　he　Himself；　by　the　right　of　nature；　must　be　judg；　for　say　another　man；　judg　that　it　is　contrary　to　right　reason　that　I　should　judg　of　mine　own　perill：　why　now；　because　he　judgeth　of　what　concerns　me；　by　the　same　reason；　because　we　are　equall　by　nature；　will　I　judge　also　of　things　which　doe　belong　to　him；　therefore　it　agrees　with　right　reason　（that　is）　it　is　the　right　of　nature　that　I　judge　of　his　opinion；　（i。e。）　whether　it　conduce　to　my　preservation；　or　not。　　　　　X。　Nature　hath　given　to　every　one　a　right　to　all。　That　is　it　was　lawfull　for　every　man　in　the　bare　state　of　nature；　or　before　such　time　as　men　had　engag'd　themselves　by　any　Covenants；　or　Bonds；　to　doe　what　hee　would；　and　against　whom　he　thought　fit；　and　to　possesse；　use；　and　enjoy　all　what　he　would；　or　could　get。　Now　because　whatsoever　a　man　would；　it　therefore　seems　good　to　him　because　he　wills　it；　and　either　it　really　doth；　or　at　least　seems　to　him　to　contribute　toward　his　preservation；　（but　we　have　already　allowed　him　to　be　judge　in　the　foregoing　Article　whether　it　doth　or　not；　in　so　much　as　we　are　to　hold　all　for　necessary　whatsoever　he　shall　esteeme　so）　and　by　the　7。　Article　it　appeares　that　by　the　right　of　Nature　those　things　may　be　done；　and　must　be　had；　which　necessarily　conduce　to　the　protection　of　life；　and　members；　it　followes；　that　in　the　state　of　nature；　To　have　all；　and　do　all　is　lawfull　for　all。　And　this　is　that　which　is　meant　by　that　common　saying；　Nature　hath　given　all　to　all；　from　whence　we　understand　likewise；　that　in　the　state　of　nature；　Profit　is　the　measure　of　Right。　　　　　In　the　meere　state　of　Nature＇　This　is　thus　to　be　understood：　What　any　man　does　in　the　bare　state　of　Nature　is　injurious　to　no　man；　not　that　in　such　a　State　he　cannot　offend　God；　or　break　the　Lawes　of　Nature；　for　Injustice　against　men　presupposeth　Humane　Lawes；　such；　as　in　the　State　of　Nature　there　are　none：　Now　the　truth　of　this　proposition　thus　conceived　is　sufficiently　demonstrated　to　the　mindfull　Reader　in　the　Articles　immediately　foregoing；　but　because　in　certaine　cases　the　difficulty　of　the　conclusion　makes　us　forget　the　premises；　I　will　contract　this　Argument；　and　make　it　most　evident　to　a　single　view；　every　man　hath　right　to　protect　himself；　as　appears　by　the　seventh　Article。　The　same　man　therefore　hath　a　right　to　use　all　the　means　which　necessarily　conduce　to　this　end　by　the　eight　Article：　But　those　are　the　necessary　means　which　he　shall　judge　to　be　such　by　the　ninth　Article。　He　therefore　hath　a　right　to　make　use；　of　and　to　doe　all　whatsoever　he　shall　judge　requisite　for　his　preservation：　wherefore　by　the　judgement　of　him　that　doth　it；　the　thing　done　is　either　right；　or　wrong；　and　therefore　right。　True　it　is　therefore　in　the　bare　State　of　Nature；　&c　but　if　any　man　pretend　somewhat　to　tend　necessarily　to　his　preservation；　which　yet　he　himself　doth　not　confidently　believe　so；　he　may　offend　against　the　Lawes　of　Nature；　as　in　the　third　Chapter　of　this　Book　is　more　at　large　declar'd。　It　hath　been　objected　by　some：　If　a　Sonne　kill　his　Father；　doth　he　him　no　injury？　I　have　answered；　That　a　Sonne　cannot　be　understood　to　be　at　any　time　in　the　State　of　Nature；　as　being　under　the　Power　and　command　of　them　to　whom　he　ownes　his　protection　as　soon　as　ever　he　is　born；　namely　either　his　Fathers；　or　his　Mothers；　or　his　that　nourisht　him；　as　is　demonstrated　in　the　ninth　Chapter。　　　　　XI。　But　it　was　the　least　benefit　for　men　thus　to　have　a　common　Right　to　all　things；　for　the　effects　of　this　Right　are　the　same；　almost；　as　if　there　had　been　no　Right　at　all；　for　although　any　man　might　say　of　every　thing；　This　is　mine；　yet　could　he　not　enjoy　it；　by　reason　of　his　Neighbour；　who　having　equall　Right；　and　equall　power；　would　pretend　the　same　thing　to　be　his。　　　　　XII。　If　now　to　this　naturall　proclivity　of　men；　to　hurt　each　other；　which　they　derive　from　their　Passions；　but　chiefly　from　a　vain　esteeme　of　themselves：　You　adde；　the　right　of　all　to　all；　wherewith　one　by　right　invades；　the　other　by　right　resists；　and　whence　arise　perpetuall　jealousies　and　suspicions　on　all　hands；　and　how　hard　a　thing　it　is　to　provide　against　an　enemy　invading　us；　with　an　intention　to　oppresse；　and　ruine；　though　he　come　with　a　small　Number；　and　no　great　Provision；。　it　cannot　be　deny'd　but　that　the　naturall　state　of　men；　before　they　entr'd　into　Society；　was　a　meer　War；　and　that　not　simply；　but　a　War　of　all　men；　against　all　men；　for　what　is　WAR；　but　that　same　time　in　which　the　will　of　contesting　by　force；　is　fully　declar'd　either　by　Words；　or　Deeds？　The　time　remaining；　is　termed　PEACE。　　　　　XIII。　But　it　is　easily　judg'd　how　disagreeable　a　thing　to　the　preservation　either　of　Man…kind；　or　of　each　single　Man；　a　perpetuall　War　is：　But　it　is　perpetuall　in　its　own　nature；　because　in　regard　of　the　equality　of　those　that　strive；　it　cannot　be　ended　by　Victory；　for　in　this　state　the　Conquerour　is　subject　to　so　much　danger；　as　it　were　to　be　accounted　a　Miracle；　if　any；　even　the　most　strong　should　close　up　his　life　with　many　years；　and　old　age。　They　of　America　are　Examples　hereof；　even　in　this　present　Age：　Other　Nations　have　been　in　former　Ages；　which　now　indeed　are　become　Civill；　and　Flourishing；　but　were　then　few；　fierce；　short…lived；　poor；　nasty；　and　destroy'd　of　all　that　Pleasure；　and　Beauty　of　life；　which　Peace　and　Society　are　wont　to　bring　with　them。　Whosoever　therefore　holds；　that　it　had　been　best　to　have　continued　in　that　state　in　which　all　things　were　lawfull　for　all　men；　he　contradicts　himself；　for　every　man；　by　naturall　necessity　desires　that　which　is　good　for　him：　nor　is　there　any　that　esteemes　a　war　of　all　against　all；　which　necessarily　adheres　to　such　a　State；　to　be　good　for　him。　And　so　it　happens　that　through　feare　of　each　other　we　think　it　fit　to　rid　our　selves　of　this　condition；　and　to　get　some　fellowes；　that　if　there　needs　must　be　war；　it　may　not　yet　be　against　all　men；　nor　without　some　helps。　　　　　XIV。　Fellowes　are　gotten　either　by　constraint；　or　by　consent；　By　Constraint；　when　after　fight　the　Conqueror　makes　the　conquered　serve　him　either　through　feare　of　death；　or　by　laying　fetters　on　him：　By　consent；　when　men　enter　into　society　to　helpe　each　other；　both　parties　consenting　without　any　constraint。　But　the　Conqueror　may　by　right　compell　the　Conquered；　or　the　strongest　the　weaker；　（as　a　man　in　health　may　one　that　is　sick；　or　he　that　is　of　riper　yeares　a　childe）　unlesse　he　will　choose　to　die；　to　give　caution　of　his　future　obedience。　For　since　the　right　of　protecting　our　selves　according　to　our　owne　wills　proceeded　from　our　danger；　and　our　danger　from　our　equality；　its　more　consonant　to　reason；　and　more　certaine　for　our　conservation；　using　the　present　advantage　to　secure　our　selves　by　taking　caution；　then；　when　they　shall　be　full　growne　and　strong；　and　got　out　of　our　power；　to　endeavour　to　recover　that　power　againe　by　doubtfull　fight。　And　on　the　other　side；　nothing　can　be　thought　more　absurd；　then　by　discharging　whom　you　already　have　weak　in　your　power；　to　make　him　at　once　both　an　enemy；　and　a　strong　one。　From　whence　we　may　understand　likewise　as　a　Corollarie　in　the　naturall　state　of　men；　That　a　sure　and　irresistible　Power　confers　the　right　of　Dominion；　and　ruling　over　those　who　cannot　resist；　insomuch；　as　the　right　of　all　things；　that　can　be　done；　adheres　essentially；　and　immediately　unto　this　omnipotence　hence　arising。　　　　　XV。　Yet　cannot　men　expect　any　lasting　preservation　continuing　thus　in　the　state　of　nature　（i。e。）　of　War；　by　reason　of　that　equality　of　power；　and　other　humane　faculties　they　are　endued　withall。　Wherefore　to　seek　Peace；　where　there　is　any　hopes　of　obtaining　it；　and　where　there　is　none；　to　enquire　out　for　Auxiliaries　of　War；　is　the　dictate　of　right　Reason；　that　is；　the　Law　of　Nature；　as　shall　be　shewed　in　the　next　Chapter。


Chap。　II。

Of　the　Law　of　Nature　concerning　Contracts。


I。　All