liberty-第5节
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to all Creatures； untill either by sad experience； or good precepts； it so fall out （which in many never happens） that the Appetite； of present matters； be dul'd with the memory of things past； without which； the discourse of most quick and nimble men； on this subject； is but cold and hungry。 But if it so happen； that being met； they passe their time in relating some Stories； and one of them begins to tell one which concernes himselfe； instantly every one of the rest most greedily desires to speak of himself too。 if one relate some wonder； the rest will tell you miracles； if they have them； if not； they'l fein them： Lastly； that I may say somewhat of them who pretend to be wiser then others； if they meet to talk of Philosophy； look how many men； so many would be esteem'd Masters； or else they not only love not their fellowes； but even persecute them with hatred： So clear is it by experience to all men who a little more narrowly consider Humane affaires； that all free congress ariseth either from mutual poverty； or from vain glory； whence the parties met； endeavour to carry with them either some benefit； or to leave behind them that same some esteem and honour with those； with whom they have been conversant： The same is also collected by reason out of the definitions themselves； of Will； Good； Honour； Profitable。 For when we voluntarily contract Society； in all manner of Society we look after the object of the Will； i。e。 that； which every one of those； who gather together； propounds to himselfe for good； now whatsoever seemes good； is pleasant； and relates either to the senses； or the mind； but all the mindes pleasure is either Glory； （or to have a good opinion of ones selfe） or referres to Glory in the end； the rest are Sensuall； or conducing to sensuality； which may be all comprehended under the word Conveniencies。 All Society therefore is either for Gain； or for Glory； （i。e。） not so much for love of our Fellowes； as for love of our Selves： but no society can be great； or lasting； which begins from Vain Glory； because that Glory is like Honour； if all； men have it； no man hath it； for they consist in comparison and precellence； neither doth the society of others advance any whit the cause of my glorying in my selfe； for every man must account himself； such as he can make himselfe； without the help of others。 But though the benefits of this life may be much farthered by mutuall help； since yet those may be better attain'd to by Dominion； then by the society of others： I hope no body will doubt but that men would much more greedily be carryed by Nature； if all fear were removed； to obtain Dominion； then to gaine Society。 We must therefore resolve； that the Originall of all great； and lasting Societies； consisted not in the mutuall good will men had towards each other； but in the mutuall fear they had of each other。 Born fit＇ Since we now see actually a constituted Society among men； and none living out of it； since we discern all desirous of congresse； and mutuall correspondence； it may seeme a wonderfull kind of stupidity； to lay in the very threshold of this Doctrine； such a stumbling block before t he Readers； as to deny Man to be born fit for Society： Therefore I must more plainly say； That it is true indeed； that to Man； by nature； or as Man； that is； as soone as he is born； Solitude is an enemy； for Infants have need of others to help them to live； and those of riper years to help them to live well； wherefore I deny not that men （even nature compelling） desire to come together。 But civill Societies are not meer Meetings； but Bonds； to the making whereof； Faith and Compacts are necessary： The Vertue whereof to Children； and Fooles； and the profit whereof to those who have not yet tasted the miseries which accompany its defects； is altogether unknown； whence it happens； that those； because they know not what Society is； cannot enter into it； these； because ignorant of the benefit it brings； care not for it。 Manifest therefore it is； that all men； because they are born in Infancy； are born unapt for Society。 Many also （perhaps most men） either through defect of minde； or want of education remain unfit during the whole course of their lives； yet have Infants； as well as those of riper years； an humane nature； wherefore Man is made fit for Society not by Nature； but by Education： furthermore； although Man were born in such a condition as to desire it； it followes not； that he therefore were Born fit to enter into it； for it is one thing to desire； another to be in capacity fit for what we desire； for even they； who through their pride； will not stoop to equall conditions； without which there can be no Society； do yet desire it。 The mutuall fear＇ It is objected： It is so improbable that men should grow into civill Societies out of fear； that if they had been afraid； they would not have endur'd each others looks： They Presume； I believe； that to fear is nothing else then to be affrighted： I comprehend in this word Fear； a certain foresight of future evill； neither doe I conceive flight the sole property of fear； but to distrust； suspect； take heed； provide so that they may not fear； is also incident to the fearfull。 They who go to Sleep； shut their Dores； they who Travell carry their Swords with them； because they fear Theives。 Kingdomes guard their Coasts and Frontiers with Forts； and Castles； Cities are compast with Walls； and all for fear of neighbouring Kingdomes and Townes； even the strongest Armies； and most accomplisht for Fight； yet sometimes Parly for Peace； as fearing each others Power； and lest they might be overcome。 It is through fear that men secure themselves； by flight indeed； and in corners； if they think they cannot escaPe otherwise； but for the most part by Armes； and Defensive Weapons； whence it happens； that daring to come forth； they know each others Spirits； but then； if they fight； Civill Society ariseth from the Victory； if they agree； from their Agreement。 III。 The cause of mutuall fear consists partly in the naturall equality of men； partly in their mutuall will of hurting： whence it comes to passe that we can neither expect from others； nor promise to our selves the least security： For if we look on men fullgrown； and consider how brittle the frame of our humane body is； （which perishing； all its strength； vigour； and wisdome it selfe perisheth with it） and how easie a matter it is； even for the weakest man to kill the strongest； there is no reason why any man trusting to his own strength should conceive himself made by nature above others： they are equalls who can doe equall things one against the other； but they who can do the greatest things； （namely kill） can doe equall things。 All men therefore among themselves are by nature equall； the inequality we now discern； hath its spring from the Civill Law。 IV。 All men in the State of nature have a desire； and will to hurt； but not proceeding from the same cause； neither equally to be condemn'd； for one man according to that naturall equality which is among us； permits as much to others； as he assumes to himself （which is an argument of a temperate man； and one that rightly values his power）； another； supposing himselfe above others； will have a License to doe what he lists； and challenges Respect； and Honour； as due to him before others； （which is an Argument of a fiery spirit：） This mans will to hurt ariseth from Vain glory； and the false esteeme he hath of his owne strength； the other's； from the necessity of defending himselfe； his liberty； and his goods against this mans violence。 V。 Furthermore； since the combate of Wits is the fiercest； the greatest discords which are； must necessarily arise from this Contention； for in this case it is not only odious to contend against； but also not to consent； for not to approve of what a man saith is no lesse then tacitely to accuse him of an Errour in that thing which he speaketh； as in very many things to dissent； is as much as if you accounted him a fool whom you dissent from； which may appear hence； that there are no Warres so sharply wag'd as between Sects of the same Religion； and Factions of the same Commonweale； where the Contestation is Either concerning Doctrines； or Politique Prudence。 And since all the pleasure； and jollity of the mind consists in this； even to get some； with whom comparing； it may find somewhat wherein to Tryumph； and Vaunt it self； its impossible but men must declare sometimes some mutuall scorn and contempt either by Laughter； or by Words； or by Gesture； or some signe or other。 then which there is no greater vexation of mind； and then from which there cannot possibly arise a greater desire to doe hurt。 VI。 But the most frequent reason why men desire to hurt each other； ariseth hence； that many men at the same time have an Appetite to the same thing； which yet very often they can neither enjoy in common； nor yet divide it； whence it followes that the strongest must have it； and who is strongest must be decided by the Sword。 VII。 Among so many dangers therefore； as the naturall lusts of men do daily threaten each other withall； to have a care of ones selfe is not a matter so scornfully to be lookt upon； as if so be there had not been a power and will left in on
