a theologico-political treatise [part iv]-第2章
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right way of life and acquire the habit of virtue； the greater part of their
life； even if they have been well brought up； has passed away。 （16）
Nevertheless； they are in the meanwhile bound to live and preserve
themselves as far as they can by the unaided impulses of desire。 （17） Nature
has given them no other guide； and has denied them the present power of
living according to sound reason； so that they are no more bound to live by
the dictates of an enlightened mind； than a cat is bound to live by the laws
of the nature of a lion。
（16：18） Whatsoever； therefore； an individual （considered as under the sway
of nature） thinks useful for himself； whether led by sound reason or
impelled by the passions； that he has a sovereign right to seek and to take
for himself as he best can； whether by force； cunning； entreaty； or any
other means； consequently he may regard as an enemy anyone who hinders
the accomplishment of his purpose。
（16：19） It follows from what we have said that the right and ordinance of
nature； under which all men are born； and under which they mostly live； only
prohibits such things as no one desires； and no one can attain： it does not
forbid strife； nor hatred； nor anger； nor deceit； nor； indeed； any of
the means suggested by desire。
（16：20） This we need not wonder at； for nature is not bounded by the laws of
human reason； which aims only at man's true benefit and preservation； her
limits are infinitely wider； and have reference to the eternal order of
nature； wherein man is but a speck； it is by the necessity of this alone
that all individuals are conditioned for living and acting in a particular
way。 （21） If anything； therefore； in nature seems to us ridiculous； absurd；
or evil； it is because we only know in part； and are almost entirely
ignorant of the order and interdependence of nature as a whole； and also
because we want everything to be arranged according to the dictates of our
human reason； in reality that which reason considers evil； is not evil in
respect to the order and laws of nature as a whole； but only in respect to
the laws of our reason。
（16：22） Nevertheless； no one can doubt that it is much better for us to live
according to the laws and assured dictates of reason； for； as we said； they
have men's true good for their object。 （23） Moreover； everyone wishes to
live as far as possible securely beyond the reach of fear； and this would be
quite impossible so long as everyone did everything he liked； and reason's
claim was lowered to a par with those of hatred and anger； there is no one
who is not ill at ease in the midst of enmity； hatred； anger； and deceit；
and who does not seek to avoid them as much as he can。 ＇16：3＇ （24） When we
reflect that men without mutual help； or the aid of reason； must needs live
most miserably； as we clearly proved in Chap。 V。； we shall plainly see that
men must necessarily come to an agreement to live together as securely and
well as possible if they are to enjoy as a whole the rights which naturally
belong to them as individuals； and their life should be no more conditioned
by the force and desire of individuals； but by the power and will of the
whole body。 （25） This end they will be unable to attain if desire be
their only guide （for by the laws of desire each man is drawn in a different
direction）； they must； therefore； most firmly decree and establish that they
will be guided in everything by reason （which nobody will dare openly to
repudiate lest he should be taken for a madman）； and will restrain any
desire which is injurious to a man's fellows； that they will do to all as
they would be done by； and that they will defend their neighbour's rights as
their own。
（16：26） How such a compact as this should be entered into； how ratified and
established； we will now inquire。
（27） Now it is a universal law of human nature that no one ever neglects
anything which he judges to be good； except with the hope of gaining a
greater good； or from the fear of a greater evil； nor does anyone endure an
evil except for the sake of avoiding a greater evil； or gaining a greater
good。 （28） That is； everyone will； of two goods； choose that which he thinks
the greatest； and； of two evils； that which he thinks the least。 （29） I say
advisedly that which he thinks the greatest or the least； for it does not
necessarily follow that he judges right。 （30） This law is so deeply
implanted in the human mind that it ought to be counted among eternal truths
and axioms。
（16：31） As a necessary consequence of the principle just enunciated； no one
can honestly promise to forego the right which he has over all things
＇Endnote 26＇； and in general no one will abide by his promises； unless under
the fear of a greater evil； or the hope of a greater good。 （32） An example
will make the matter clearer。 （33） Suppose that a robber forces me to
promise that I will give him my goods at his will and pleasure。 （34） It is
plain （inasmuch as my natural right is； as I have shown； co…extensive with
my power） that if I can free myself from this robber by stratagem； by
assenting to his demands； I have the natural right to do so； and to pretend
to accept his conditions。 （35） Or again； suppose I have genuinely promised
someone that for the space of twenty days I will not taste food or any
nourishment； and suppose I afterwards find that was foolish； and cannot be
kept without very great injury to myself； as I am bound by natural law and
right to choose the least of two evils； I have complete right to break my
compact； and act as if my promise had never been uttered。 （36） I say that I
should have perfect natural right to do so； whether I was actuated by true
and evident reason； or whether I was actuated by mere opinion in thinking I
had promised rashly； whether my reasons were true or false； I should be in
fear of a greater evil； which； by the ordinance of nature； I should strive
to avoid by every means in my power。
（16：37） We may； therefore； conclude that a compact is only made valid by its
utility； without which it becomes null and void。 （38） It is； therefore；
foolish to ask a man to keep his faith with us for ever； unless we also
endeavour that the violation of the compact we enter into shall involve for
the violator more harm than good。 （39） This consideration should have very
great weight in forming a state。 （40） However； if all men could be easily
led by reason alone； and could recognize what is best and most useful for a
state； there would be no one who would not forswear deceit； for everyone
would keep most religiously to their compact in their desire for the chief
good； namely； the shield and buckler of the commonwealth。 （41） However； it
is far from being the case that all men can always be easily led by reason
alone； everyone is drawn away by his pleasure； while avarice； ambition；
envy； hatred； and the like so engross the mind that； reason has no place
therein。 （42） Hence； though men make … promises with all the appearances of
good faith； and agree that they will keep to their engagement； no one can
absolutely rely on another man's promise unless there is something behind
it。 （43） Everyone has by nature a right to act deceitfully。 and to break his
compacts； unless he be restrained by the hope of some greater good； or the
fear of some greater evil。
（16：44） However； as we have shown that the natural right of the individual
is only limited by his power； it is clear that by transferring； either
willingly or under compulsion； this power into the hands of another； he in
so doing necessarily cedes also a part of his right； and further； that the
Sovereign right over all men belongs to him who has sovereign power；
wherewith he can compel men by force
