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A Theologico…Political Treatise
A Theologico…Political
Treatise
Part IV of IV … Chapters XVI to XX
Baruch Spinoza
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A Theologico…Political Treatise
CHAPTER XVI
OF THE FOUNDATIONS OF A STATE； OF THE NATURAL AND
CIVIL RIGHTS OF INDIVIDUALS； AND OF THE RIGHTS OF THE
SOVEREIGN POWER。
（1） Hitherto our care has been to separate philosophy from theology；
and to show the freedom of thought which such separation insures to both。
（2） It is now time to determine the limits to which such freedom of thought
and discussion may extend itself in the ideal state。 （3） For the due
consideration of this question we must examine the foundations of a State；
first turning our attention to the natural rights of individuals； and
afterwards to religion and the state as a whole。
（16：4） By the right and ordinance of nature； I merely mean those
natural laws wherewith we conceive every individual to be conditioned by
nature； so as to live and act in a given way。 （5） For instance； fishes are
naturally conditioned for swimming； and the greater for devouring the less；
therefore fishes enjoy the water； and the greater devour the less by
sovereign natural right。 ＇16：1＇ （6） For it is certain that nature； taken in the
abstract； has sovereign right to do anything； she can； in other words； her
right is co… extensive with her power。 （7） The power of nature is the power
of God； which has sovereign right over all things； and； inasmuch as the
power of nature is simply the aggregate of the powers of all her individual
components； it follows that every； individual has sovereign right to do all
that he can； in other words； the rights of an individual extend to the utmost
limits of his power as it has been conditioned。 （8） Now it is the sovereign
law and right of nature that each individual should endeavour to preserve
itself as it is； without regard to anything but itself ； therefore this sovereign
law and right belongs to every individual； namely； to exist and act
according to its natural conditions。 （9） We do not here acknowledge any
difference between mankind and other individual natural entities； nor
between men endowed with reason and those to whom reason is unknown；
nor between fools； madmen； and sane men。 （10） Whatsoever an individual
does by the laws of its nature it has a sovereign right to do； inasmuch as it
acts as it was conditioned by nature； and cannot act otherwise。 ＇16：2＇ （11）
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A Theologico…Political Treatise
Wherefore among men； so long as they are considered as living under the
sway of nature； he who does not yet know reason； or who has not yet
acquired the habit of virtue； acts solely according to the laws of his desire
with as sovereign a right as he who orders his life entirely by the laws of
reason。
（16：12） That is； as the wise man has sovereign right to do all that
reason dictates； or to live according to the laws of reason； so also the
ignorant and foolish man has sovereign right to do all that desire dictates；
or to live according to the laws of desire。 （13） This is identical with the
teaching of Paul； who acknowledges that previous to the law … that is； so
long as men are considered of as living under the sway of nature； there is
no sin。
（16：14） The natural right of the individual man is thus determined； not
by sound reason； but by desire and power。 （15） All are not naturally
conditioned so as to act according to the laws and rules of reason； nay； on
the contrary； all men are born ignorant； and before they can learn the 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
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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
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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
