Wittgenstein’s Tractatus–just the good parts
Tractatus Logico-Philosophicus
The book deals with the problems of philosophy, and shows, I believe, that the reason why these problems are posed is that the logic of our language is misunderstood. The whole sense of the book might be summed up the following words: what can be said at all can be said clearly, and what we cannot talk about we must pass over in silence.
Thus the aim of the book is to draw a limit to thought, or rather—not to thought, but to the expression of thoughts: for in order to be able to draw a limit to thought, we should have to find both sides of the limit thinkable (i.e. we should have to be able to think what cannot be thought).
It will therefore only be in language that the limit can be drawn, and what lies on the other side of the limit will simply be nonsense.
The truth of the thoughts that are here communicated seems to me unassailable and definitive. I therefore believe myself to have found, on all essential points, the final solution of the problems. And if I am not mistaken in this belief, then the second thing in which the of this work consists is that it shows how little is achieved when these problems are solved.
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Contents
1. The world is all that is the case.
2. What is the case—a fact—is the existence of states of affairs.
3. A logical picture of facts is a thought.
4. A thought is a proposition with a sense.
5. A proposition is a truth-function of elementary propositions.
6. The general form of a truth-function is [p, E, N(E)].
7. What we cannot speak about we must pass over in silence.
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1. The world is all that is the case.
1.1 The world is the totality of facts, not of things.
1.11 The world is determined by the facts, and by their being all the facts.
1.12 For the totality of facts determines what is the case, and also whatever is not the case.
1.13 The facts in logical space are the world.
1.2 The world divides into facts.
1.21 Each item can be the case or not the case while everything else remains the same.
2. What is the case—a fact—is the existence of states of affairs.
2.01 A state of affairs (a state of things) is a combination of objects (things).
2.011 It is essential to things that they should be possible constituents of states of affairs.
2.012 In logic nothing is accidental: if a thing can occur in a state of affairs, the possibility of the state of affairs must be written into the thing itself.
2.0121 It would seem to be a sort of accident, if it turned out that a situation would fit a thing that could already exist entirely on its own. If things can occur in states of affairs, this possibility must be in them from the beginning. (Nothing in the province of logic can be merely possible. Logic deals with every possibility and all possibilities are its facts.) Just as we are quite unable to imagine spatial objects outside space or temporal objects outside time, so too there is no object that we can imagine excluded from the possibility of combining with others. If I can imagine objects combined in states of affairs, I cannot imagine them excluded from the possibility of such combinations.
2.0123 If I know an object I also know all its possible occurrences in states of affairs. (Every one of these possibilities must be part of the nature of the object.) A new possibility cannot be discovered later.
2.01231 If I am to know an object, though I need not know its external properties, I must know all its internal properties.
2.0124 If all objects are given, then at the same time all possible states of affairs are also given.
2.013 Each thing is, as it were, in a space of possible states of affairs. This space I can imagine empty, but I cannot imagine the thing without the space.
2.0131 A spatial object must be situated in infinite space. (A spatial point is an argument-place.) A speck in the visual field, thought it need not be red, must have some colour: it is, so to speak, surrounded by colour-space. Notes must have some pitch, objects of the sense of touch some degree of hardness, and so on.
2.014 Objects contain the possibility of all situations.
2.0141 The possibility of its occurring in states of affairs is the form of an object.
2.02 Objects are simple.
2.0201 Every statement about complexes can be resolved into a statement about their constituents and into the propositions that describe the complexes completely.
2.021 Objects make up the substance of the world. That is why they cannot be composite.
2.022 It is obvious that an imagined world, however difference it may be from the real one, must have something—a form—in common with it.
2.023 Objects are just what constitute this unalterable form.
2.0231 The substance of the world can only determine a form, and not any material properties. For it is only by means of propositions that material properties are represented—only by the configuration of objects that they are produced.
2.0233 If two objects have the same logical form, the only distinction between them, apart from their external properties, is that they are different.
2.02331 Either a thing has properties that nothing else has, in which case we can immediately use a description to distinguish it from the others and refer to it; or, on the other hand, there are several things that have the whole set of their properties in common, in which case it is quite impossible to indicate one of them. For it there is nothing to distinguish a thing, I cannot distinguish it, since otherwise it would be distinguished after all.
2.024 The substance is what subsists independently of what is the case.
2.025 It is form and content.
2.0251 Space, time, colour (being coloured) are forms of objects.
2.026 There must be objects, if the world is to have unalterable form.
2.027 Objects, the unalterable, and the subsistent are one and the same.
2.0271 Objects are what is unalterable and subsistent; their configuration is what is changing and unstable.
2.0272 The configuration of objects produces states of affairs.
2.03 In a state of affairs objects fit into one another like the links of a chain.
2.031 In a state of affairs objects stand in a determinate relation to one another.
2.032 The determinate way in which objects are connected in a state of affairs is the structure of the state of affairs.
2.033 Form is the possibility of structure.
2.034 The structure of a fact consists of the structures of states of affairs.
2.04 The totality of existing states of affairs is the world.
2.05 The totality of existing states of affairs also determines which states of affairs do not exist.
2.06 The existence and non-existence of states of affairs is reality. (We call the existence of states of affairs a positive fact, and their non-existence a negative fact.)
2.061 States of affairs are independent of one another.
2.062 From the existence or non-existence of one state of affairs it is impossible to infer the existence or non-existence of another.
2.063 The sum-total of reality is the world.
2.1 We picture facts to ourselves.
2.11 A picture presents a situation in logical space, the existence and non-existence of states of affairs.
2.12 A picture is a model of reality.
2.13 In a picture objects have the elements of the picture corresponding to them.
2.131 In a picture the elements of the picture are the representatives of objects.
2.14 What constitutes a picture is that its elements are related to one another in a determinate way.
2.141 A picture is a fact.
2.15 The fact that the elements of a picture are related to one another in a determinate way represents that things are related to one another in the same way. Let us call this connexion of its elements the structure of the picture, and let us call the possibility of this structure the pictorial form of the picture.
2.151 Pictorial form is the possibility that things are related to one another in the same way as the elements of the picture.
2.1511 That is how a picture is attached to reality; it reaches right out to it.
2.1512 It is laid against reality like a measure.
2.15121 Only the end-points of the graduating lines actually touch the object that is to be measured.
2.1514 So a picture, conceived in this way, also includes the pictorial relationship, which makes it into a picture.
2.1515 These correlations are, as it were, the feelers of the picture's elements, with which the picture touches reality.
2.16 If a fact is to be a picture, it must have something in common with what it depicts.
2.161 There must be something identical in a picture and what it depicts, to enable the one to be a picture of the other at all.
2.17 What a picture must have in common with reality, in order to be able to depict it—correctly or incorrectly—in the way that it does, is its pictorial form.
2.171 A picture can depict any reality whose form it has. A spatial picture can depict anything spatial, a coloured one anything coloured, etc.
2.172 A picture cannot, however, depict its pictorial form: it displays it.
2.173 A picture represents its subject from a position outside it. (Its standpoint is its representational form.) That is why a picture represents its subject correctly or incorrectly.
2.174 A picture cannot, however, place itself outside its representational form.
2.18 What any picture, of whatever form, must have in common with reality, in order to be able to depict it—correctly or incorrectly—in any way at all, is logical form, i.e. the form of reality.
2.181 A picture whose pictorial form is logical form is called a logical picture.
2.182 Every picture is at the same time a logical one. (On the other hand, not every picture is, for example, a spatial one.)
2.19 Logical pictures can depict the world.
2.2 A picture has logico-pictorial form in common with what it depicts.
2.201 A picture depicts reality by representing a possibility of existence and non-existence of states of affairs.
2.202 A picture contains the possibility of the situation that it represents.
2.203 A picture agrees with reality or fails to agree; it is correct or incorrect, true or false.
2.22 What a picture represents it represents independently of its truth or falsity, by means of its pictorial form.
2.221 What a picture represents is its sense.
2.222 The agreement or disagreement or its sense with reality constitutes its truth or falsity.
2.223 In order to tell whether a picture is true or false we must compare it with reality.
2.224 It is impossible to tell from the picture alone whether it is true or false.
2.225 There are no pictures that are true a priori.
3. A logical picture of facts is a thought.
3.001 ‘A state of affairs is thinkable': what this means is that we can picture it to ourselves.
3.01 The totality of true thoughts is a picture of the world.
3.02 A thought contains the possibility of the situation of which it is the thought. What is thinkable is possible too.
3.03 Thought can never be of anything illogical, since, if it were, we should have to think illogically.
3.031 It used to be said that God could create anything except what would be contrary to the laws of logic. The truth is that we could not say what an ‘illogical’ world would look like.
3.032 It is as impossible to represent in language anything that ‘contradicts logic’ as it is in geometry to represent by its coordinates a figure that contradicts the laws of space, or to give the coordinates of a point that does not exist.
3.0321 Though a state of affairs that would contravene the laws of physics can be represented by us spatially, one that would contravene the laws of geometry cannot.
3.04 It a thought were correct a priori, it would be a thought whose possibility ensured its truth.
3.05 a priori knowledge that a thought was true would be possible only it its truth were recognizable from the thought itself (without anything a to compare it with).
3.1 In a proposition a thought finds an expression that can be perceived by the senses.
3.11 We use the perceptible sign of a proposition (spoken or written, etc.) as a projection of a possible situation. The method of projection is to think of the sense of the proposition.
3.323 In everyday language it very frequently happens that the same word has different modes of signification—and so belongs to different symbols—or that two words that have different modes of signification are employed in propositions in what is superficially the same way. Thus the word ‘is’ figures as the copula, as a sign for identity, and as an expression for existence; ‘exist’ figures as an intransitive verb like ‘go', and ‘identical’ as an adjective; we speak of something, but also of something's happening. (In the proposition, ‘Green is green'—where the first word is the proper name of a person and the last an adjective—these words do not merely have different meanings: they are different symbols.)
3.324 In this way the most fundamental confusions are easily produced (the whole of philosophy is full of them).
3.325 In order to avoid such errors we must make use of a sign-language that excludes them by not using the same sign for different symbols and by not using in a superficially similar way signs that have different modes of signification: that is to say, a sign-language that is governed by logical grammar—by logical syntax.
3.328 If a sign is useless, it is meaningless. That is the point of Occam's maxim. (If everything behaves as if a sign had meaning, then it does have meaning.)
3.343 Definitions are rules for translating from one language into another. Any correct sign-language must be translatable into any other in accordance with such rules: it is this that they all have in common.
3.5 A propositional sign, applied and thought out, is a thought.
4. A thought is a proposition with a sense.
4.001 The totality of propositions is language.
4.003 Most of the propositions and questions to be found in philosophical works are not false but nonsensical. Consequently we cannot give any answer to questions of this kind, but can only point out that they are nonsensical. Most of the propositions and questions of philosophers arise from our failure to understand the logic of our language. (They belong to the same class as the question whether the good is more or less identical than the beautiful.) And it is not surprising that the deepest problems are in fact not problems at all.
4.0031 All philosophy is a ‘critique of language’
4.01 A proposition is a picture of reality. A proposition is a model of reality as we imagine it.
4.011 At first sight a proposition—one set out on the printed page, for example—does not seem to be a picture of the reality with which it is concerned. But neither do written notes seem at first sight to be a picture of a piece of music, nor our phonetic notation (the alphabet) to be a picture of our speech. And yet these sign-languages prove to be pictures, even in the ordinary sense, of what they represent.
4.013 And if we penetrate to the essence of this pictorial character, we see that it is not impaired by apparent irregularities (such as the use [sharp] of and [flat] in musical notation). For even these irregularities depict what they are intended to express; only they do it in a different way.
4.014 A gramophone record, the musical idea, the written notes, and the sound-waves, all stand to one another in the same internal relation of depicting that holds between language and the world. They are all constructed according to a common logical pattern.
4.0141 There is a general rule by means of which the musician can obtain the symphony from the score, and which makes it possible to derive the symphony from the groove on the gramophone record, and, using the first rule, to derive the score again. That is what constitutes the inner similarity between these things which seem to be constructed in such entirely different ways. And that rule is the law of projection which projects the symphony into the language of musical notation. It is the rule for translating this language into the language of gramophone records.
4.021 A proposition is a picture of reality: for if I understand a proposition, I know the situation that it represents. And I understand the proposition without having had its sense explained to me.
4.022 A proposition shows its sense. A proposition shows how things stand if it is true. And it says that they do so stand.
4.023 A proposition must restrict reality to two alternatives: yes or no. In order to do that, it must describe reality completely. A proposition is a description of a state of affairs. Just as a description of an object describes it by giving its external properties, so a proposition describes reality by its internal properties. A proposition constructs a world with the help of a logical scaffolding, so that one can actually see from the proposition how everything stands logically if it is true. One can draw inferences from a false proposition.
4.024 To understand a proposition means to know what is the case if it is true. (One can understand it, therefore, without knowing whether it is true.) It is understood by anyone who understands its constituents.
4.026 The meanings of simple signs (words) must be explained to us if we are to understand them. With propositions, however, we make ourselves understood.
4.027 It belongs to the essence of a proposition that it should be able to communicate a new sense to us.
4.03 A proposition must use old expressions to communicate a new sense. A proposition communicates a situation to us, and so it must be essentially connected with the situation. And the connexion is precisely that it is its logical picture. A proposition states something only in so far as it is a picture.
4.031 In a proposition a situation is, as it were, constructed by way of experiment. Instead of, ‘This proposition has such and such a sense,’ we can simply say, ‘This proposition represents such and such a situation'.
4.0311 One name stands for one thing, another for another thing, and they are combined with one another. In this way the whole group—like a tableau vivant—presents a state of affairs.
4.05 Reality is compared with propositions.
4.06 A proposition can be true or false only in virtue of being a picture of reality.
4.063 An analogy to illustrate the concept of truth: imagine a black spot on white paper: you can describe the shape of the spot by saying, for each point on the sheet, whether it is black or white. To the fact that a point is black there corresponds a positive fact, and to the fact that a point is white (not black), a negative fact. If I designate a point on the sheet (a truth-value according to Frege), then this corresponds to the supposition that is put forward for judgement, etc. etc. But in order to be able to say that a point is black or white, I must first know when a point is called black, and when white: in order to be able to say,'"p" is true (or false)', I must have determined in what circumstances I call ‘p’ true, and in so doing I determine the sense of the proposition. Now the point where the simile breaks down is this: we can indicate a point on the paper even if we do not know what black and white are, but if a proposition has no sense, nothing corresponds to it, since it does not designate a thing (a truth-value) which might have properties called ‘false’ or ‘true'. The verb of a proposition is not ‘is true’ or ‘is false', as Frege thought: rather, that which ‘is true’ must already contain the verb.
4.064 Every proposition must already have a sense: it cannot be given a sense by affirmation. Indeed its sense is just what is affirmed. And the same applies to negation, etc.
4.1 Propositions represent the existence and non-existence of states of affairs.
4.11 The totality of true propositions is the whole of natural science (or the whole corpus of the natural sciences).
4.111 Philosophy is not one of the natural sciences. (The word ‘philosophy’ must mean something whose place is above or below the natural sciences, not beside them.)
4.112 Philosophy aims at the logical clarification of thoughts. Philosophy is not a body of doctrine but an activity. A philosophical work consists essentially of elucidations. Philosophy does not result in ‘philosophical propositions', but rather in the clarification of propositions. Without philosophy thoughts are, as it were, cloudy and indistinct: its task is to make them clear and to give them sharp boundaries.
4.113 Philosophy sets limits to the much disputed sphere of natural science.
4.114 It must set limits to what can be thought; and, in doing so, to what cannot be thought. It must set limits to what cannot be thought by working outwards through what can be thought.
4.115 It will signify what cannot be said, by presenting clearly what can be said.
4.116 Everything that can be thought at all can be thought clearly. Everything that can be put into words can be put clearly.
4.12 Propositions can represent the whole of reality, but they cannot represent what they must have in common with reality in order to be able to represent it—logical form. In order to be able to represent logical form, we should have to be able to station ourselves with propositions somewhere outside logic, that is to say outside the world.
4.46 Among the possible groups of truth-conditions there are two extreme cases. In one of these cases the proposition is true for all the truth-possibilities of the elementary propositions. We say that the truth-conditions are tautological. In the second case the proposition is false for all the truth-possibilities: the truth-conditions are contradictory. In the first case we call the proposition a tautology; in the second, a contradiction.
4.461 Propositions show what they say; tautologies and contradictions show that they say nothing. A tautology has no truth-conditions, since it is unconditionally true: and a contradiction is true on no condition. Tautologies and contradictions lack sense. (Like a point from which two arrows go out in opposite directions to one another.) (For example, I know nothing about the weather when I know that it is either raining or not raining.)
4.46211 Tautologies and contradictions are not, however, nonsensical. They are part of the symbolism, much as ‘0’ is part of the symbolism of arithmetic.
4.462 Tautologies and contradictions are not pictures of reality. They do not represent any possible situations. For the former admit all possible situations, and latter none. In a tautology the conditions of agreement with the world—the representational relations—cancel one another, so that it does not stand in any representational relation to reality.
4.463 The truth-conditions of a proposition determine the range that it leaves open to the facts. (A proposition, a picture, or a model is, in the negative sense, like a solid body that restricts the freedom of movement of others, and in the positive sense, like a space bounded by solid substance in which there is room for a body.) A tautology leaves open to reality the whole—the infinite whole—of logical space: a contradiction fills the whole of logical space leaving no point of it for reality. Thus neither of them can determine reality in any way.
4.464 A tautology's truth is certain, a proposition's possible, a contradiction's impossible. (Certain, possible, impossible: here we have the first indication of the scale that we need in the theory of probability.)
4.465 The logical product of a tautology and a proposition says the same thing as the proposition. This product, therefore, is identical with the proposition. For it is impossible to alter what is essential to a symbol without altering its sense.
4.5 It now seems possible to give the most general propositional form: that is, to give a description of the propositions of any sign-language whatsoever in such a way that every possible sense can be expressed by a symbol satisfying the description, and every symbol satisfying the description can express a sense, provided that the meanings of the names are suitably chosen. It is clear that only what is essential to the most general propositional form may be included in its description—for otherwise it would not be the most general form. The existence of a general propositional form is proved by the fact that there cannot be a proposition whose form could not have been foreseen (i.e. constructed). The general form of a proposition is: This is how things stand.
4.51 Suppose that I am given all elementary propositions: then I can simply ask what propositions I can construct out of them. And there I have all propositions, and that fixes their limits.
4.52 Propositions comprise all that follows from the totality of all elementary propositions (and, of course, from its being the totality of them all ). (Thus, in a certain sense, it could be said that all propositions were generalizations of elementary propositions.)
5. A proposition is a truth-function of elementary propositions. (An elementary proposition is a truth-function of itself.)
5.01 Elementary propositions are the truth-arguments of propositions.
5.124 A proposition affirms every proposition that follows from it.
5.133 All deductions are made a priori.
5.134 One elementary proposition cannot be deduced form another.
5.135 There is no possible way of making an inference form the existence of one situation to the existence of another, entirely different situation.
5.136 There is no causal nexus to justify such an inference.
5.1361 We cannot infer the events of the future from those of the present. Belief in the causal nexus is superstition.
5.1362 The freedom of the will consists in the impossibility of knowing actions that still lie in the future. We could know them only if causality were an inner necessity like that of logical inference.—The connexion between knowledge and what is known is that of logical necessity.
5.3 All propositions are results of truth-operations on elementary propositions. A truth-operation is the way in which a truth-function is produced out of elementary propositions. It is of the essence of truth-operations that, just as elementary propositions yield a truth-function of themselves, so too in the same way truth-functions yield a further truth-function. When a truth-operation is applied to truth-functions of elementary propositions, it always generates another truth-function of elementary propositions, another proposition. When a truth-operation is applied to the results of truth-operations on elementary propositions, there is always a single operation on elementary propositions that has the same result. Every proposition is the result of truth-operations on elementary propositions.
5.32 All truth-functions are results of successive applications to elementary propositions of a finite number of truth-operations.
5.442 If we are given a proposition, then with it we are also given the results of all truth-operations that have it as their base.
5,47321 Occam's maxim is, of course, not an arbitrary rule, nor one that is justified by its success in practice: its point is that unnecessary units in a sign-language mean nothing. Signs that serve one purpose are logically equivalent, and signs that serve none are logically meaningless.
5.4733 Frege says that any legitimately constructed proposition must have a sense. And I say that any possible proposition is legitimately constructed, and, if it has no sense, that can only be because we have failed to give a meaning to some of its constituents. (Even if we think that we have done so.) Thus the reason why ‘Socrates is identical’ says nothing is that we have not given any adjectival meaning to the word ‘identical'. For when it appears as a sign for identity, it symbolizes in an entirely different way—the signifying relation is a different one—therefore the symbols also are entirely different in the two cases: the two symbols have only the sign in common, and that is an accident.
5.55 We now have to answer a priori the question about all the possible forms of elementary propositions. Elementary propositions consist of names. Since, however, we are unable to give the number of names with different meanings, we are also unable to give the composition of elementary propositions.
5.551 Our fundamental principle is that whenever a question can be decided by logic at all it must be possible to decide it without more ado. (And if we get into a position where we have to look at the world for an answer to such a problem, that shows that we are on a completely wrong track.)
5.552 The ‘experience’ that we need in order to understand logic is not that something or other is the state of things, but that something is: that, however, is not an experience. Logic is prior to every experience—that something is so. It is prior to the question ‘How?’ not prior to the question ‘What?'
5.5521 And if this were not so, how could we apply logic? We might put it in this way: if there would be a logic even if there were no world, how then could there be a logic given that there is a world?
5.5561 Empirical reality is limited by the totality of objects. The limit also makes itself manifest in the totality of elementary propositions.
5.557 The application of logic decides what elementary propositions there are. What belongs to its application, logic cannot anticipate. It is clear that logic must not clash with its application. But logic has to be in contact with its application. Therefore logic and its application must not overlap.
5.5571 If I cannot say a priori what elementary propositions there are, then the attempt to do so must lead to obvious nonsense.
5.6 The limits of my language mean the limits of my world.
5.61 Logic pervades the world: the limits of the world are also its limits. So we cannot say in logic, ‘The world has this in it, and this, but not that.’ For that would appear to presuppose that we were excluding certain possibilities, and this cannot be the case, since it would require that logic should go beyond the limits of the world; for only in that way could it view those limits from the other side as well. We cannot think what we cannot think; so what we cannot think we cannot say either.
5.62 This remark provides the key to the problem, how much truth there is in solipsism. For what the solipsist means is quite correct; only it cannot be said, but makes itself manifest. The world is my world: this is manifest in the fact that the limits of language (of that language which alone I understand) mean the limits of my world.
5.621 The world and life are one.
5.63 I am my world. (The microcosm.)
5.631 There is no such thing as the subject that thinks or entertains ideas. If I wrote a book called The World as l found it, I should have to include a report on my body, and should have to say which parts were subordinate to my will, and which were not, etc., this being a method of isolating the subject, or rather of showing that in an important sense there is no subject; for it alone could not be mentioned in that book.—
5.632 The subject does not belong to the world: rather, it is a limit of the world.
5.633 Where in the world is a metaphysical subject to be found? You will say that this is exactly like the case of the eye and the visual field. But really you do not see the eye. And nothing in the visual field allows you to infer that it is seen by an eye.
5.6331 For the form of the visual field is surely not like this.
5.634 This is connected with the fact that no part of our experience is at the same time a priori. Whatever we see could be other than it is. Whatever we can describe at all could be other than it is. There is no a priori order of things.
5.64 Here it can be seen that solipsism, when its implications are followed out strictly, coincides with pure realism. The self of solipsism shrinks to a point without extension, and there remains the reality co-ordinated with it.
5.641 Thus there really is a sense in which philosophy can talk about the self in a non-psychological way. What brings the self into philosophy is the fact that ‘the world is my world'. The philosophical self is not the human being, not the human body, or the human soul, with which psychology deals, but rather the metaphysical subject, the limit of the world—not a part of it.
6. The general form of a truth-function is [p, ξ, N(ξ)]. This is the general form of a proposition.
6.1 The propositions of logic are tautologies.
6.11 Therefore the propositions of logic say nothing. (They are the analytic propositions.)
6.111 All theories that make a proposition of logic appear to have content are false. One might think, for example, that the words ‘true’ and ‘false’ signified two properties among other properties, and then it would seem to be a remarkable fact that every proposition possessed one of these properties. On this theory it seems to be anything but obvious, just as, for instance, the proposition, ‘All roses are either yellow or red’, would not sound obvious even if it were true. Indeed, the logical proposition acquires all the characteristics of a proposition of natural science and this is the sure sign that it has been construed wrongly.
6.112 The correct explanation of the propositions of logic must assign to them a unique status among all propositions.
6.113 It is the peculiar mark of logical propositions that one can recognize that they are true from the symbol alone, and this fact contains in itself the whole philosophy of logic. And so too it is a very important fact that the truth or falsity of non-logical propositions cannot be recognized from the propositions alone.
6.12 The fact that the propositions of logic are tautologies shows the formal—logical—properties of language and the world. The fact that a tautology is yielded by this particular way of connecting its constituents characterizes the logic of its constituents. If propositions are to yield a tautology when they are connected in a certain way, they must have certain structural properties. So their yielding a tautology when combined in this shows that they possess these structural properties.
6.1222 [...L]ogical propositions cannot be confirmed by experience any more than they can be refuted by it. Not only must a proposition of logic be irrefutable by any possible experience, but it must also be unconfirmable by any possible experience.
6.124 The propositions of logic describe the scaffolding of the world, or rather they represent it. They have no ‘subject-matter'. They presuppose that names have meaning and elementary propositions sense; and that is their connexion with the world. It is clear that something about the world must be indicated by the fact that certain combinations of symbols—whose essence involves the possession of a determinate character—are tautologies. This contains the decisive point. We have said that some things are arbitrary in the symbols that we use and that some things are not. In logic it is only the latter that express: but that means that logic is not a field in which we express what we wish with the help of signs, but rather one in which the nature of the absolutely necessary signs speaks for itself. If we know the logical syntax of any sign-language, then we have already been given all the propositions of logic.
6.125 It is possible—indeed possible even according to the old conception of logic—to give in advance a description of all ‘true’ logical propositions.
6.1251 Hence there can never be surprises in logic.
6.126 One can calculate whether a proposition belongs to logic, by calculating the logical properties of the symbol. And this is what we do when we ‘prove’ a logical proposition. For, without bothering about sense or meaning, we construct the logical proposition out of others using only rules that deal with signs. The proof of logical propositions consists in the following process: we produce them out of other logical propositions by successively applying certain operations that always generate further tautologies out of the initial ones. (And in fact only tautologies follow from a tautology.) Of course this way of showing that the propositions of logic are tautologies is not at all essential to logic, if only because the propositions from which the proof starts must show without any proof that they are tautologies.
6.1261 In logic process and result are equivalent. (Hence the absence of surprise.)
6.1262 Proof in logic is merely a mechanical expedient to facilitate the recognition of tautologies in complicated cases.
6.1263 Indeed, it would be altogether too remarkable if a proposition that had sense could be proved logically from others, and so too could a logical proposition. It is clear from the start that a logical proof of a proposition that has sense and a proof in logic must be two entirely different things.
6.1264 A proposition that has sense states something, which is shown by its proof to be so. In logic every proposition is the form of a proof. Every proposition of logic is a modus ponens represented in signs. (And one cannot express the modus ponens by means of a proposition.)
6.1265 It is always possible to construe logic in such a way that every proposition is its own proof.
6.127 All the propositions of logic are of equal status: it is not the case that some of them are essentially derived propositions. Every tautology itself shows that it is a tautology.
6.13 Logic is not a body of doctrine, but a mirror-image of the world. Logic is transcendental.
6.2 Mathematics is a logical method. The propositions of mathematics are equations, and therefore pseudo-propositions.
6.21 A proposition of mathematics does not express a thought.
6.211 Indeed in real life a mathematical proposition is never what we want. Rather, we make use of mathematical propositions only in inferences from propositions that do not belong to mathematics to others that likewise do not belong to mathematics. (In philosophy the question, ‘What do we actually use this word or this proposition for?’ repeatedly leads to valuable insights.)
6.22 The logic of the world, which is shown in tautologies by the propositions of logic, is shown in equations by mathematics.
6.23 If two expressions are combined by means of the sign of equality, that means that they can be substituted for one another. But it must be manifest in the two expressions themselves whether this is the case or not. When two expressions can be substituted for one another, that characterizes their logical form.
6.2321 And the possibility of proving the propositions of mathematics means simply that their correctness can be perceived without its being necessary that what they express should itself be compared with the facts in order to determine its correctness.
6.2322 It is impossible to assert the identity of meaning of two expressions. For in order to be able to assert anything about their meaning, I must know their meaning, and I cannot know their meaning without knowing whether what they mean is the same or different.
6.2323 An equation merely marks the point of view from which I consider the two expressions: it marks their equivalence in meaning.
6.233 The question whether intuition is needed for the solution of mathematical problems must be given the answer that in this case language itself provides the necessary intuition.
6.2331 The process of calculating serves to bring about that intuition. Calculation is not an experiment.
6.234 Mathematics is a method of logic.
6.2341 It is the essential characteristic of mathematical method that it employs equations. For it is because of this method that every proposition of mathematics must go without saying.
6.34 All [scientific ‘laws’], including the principle of sufficient reason, the laws of continuity in nature and of least effort in nature, etc. etc.—all these are a priori insights about the forms in which the propositions of science can be cast.
6.341 Newtonian mechanics, for example, imposes a unified form on the description of the world. Let us imagine a white surface with irregular black spots on it. We then say that whatever kind of picture these make, I can always approximate as closely as I wish to the description of it by covering the surface with a sufficiently fine square mesh, and then saying of every square whether it is black or white. In this way I shall have imposed a unified form on the description of the surface. The form is optional, since I could have achieved the same result by using a net with a triangular or hexagonal mesh. Possibly the use of a triangular mesh would have made the description simpler: that is to say, it might be that we could describe the surface more accurately with a coarse triangular mesh than with a fine square mesh (or conversely), and so on. The different nets correspond to different systems for describing the world. Mechanics determines one form of description of the world by saying that all propositions used in the description of the world must be obtained in a given way from a given set of propositions—the axioms of mechanics. It thus supplies the bricks for building the edifice of science, and it says, ‘Any building that you want to erect, whatever it may be, must somehow be constructed with these bricks, and with these alone.’ (Just as with the number-system we must be able to write down any number we wish, so with the system of mechanics we must be able to write down any proposition of physics that we wish.)
6.342 And now we can see the relative position of logic and mechanics. (The net might also consist of more than one kind of mesh: e.g. we could use both triangles and hexagons.) The possibility of describing a picture like the one mentioned above with a net of a given form tells us nothing about the picture. (For that is true of all such pictures.) But what does characterize the picture is that it can be described completely by a particular net with a particular size of mesh. Similarly the possibility of describing the world by means of Newtonian mechanics tells us nothing about the world: but what does tell us something about it is the precise way in which it is possible to describe it by these means. We are also told something about the world by the fact that it can be described more simply with one system of mechanics than with another.
6.343 Mechanics is an attempt to construct according to a single plan all the true propositions that we need for the description of the world.
6.3431 The laws of physics, with all their logical apparatus, still speak, however indirectly, about the objects of the world.
6.3432 We ought not to forget that any description of the world by means of mechanics will be of the completely general kind. For example, it will never mention particular point-masses: it will only talk about any point-masses whatsoever.
6.35 Although the spots in our picture are geometrical figures, nevertheless geometry can obviously say nothing at all about their actual form and position. The network, however, is purely geometrical; all its properties can be given a priori. Laws like the principle of sufficient reason, etc. are about the net and not about what the net describes.
6.36 If there were a law of causality, it might be put in the following way: There are laws of nature. But of course that cannot be said: it makes itself manifest.
6.3611 We cannot compare a process with ‘the passage of time'—there is no such thing—but only with another process (such as the working of a chronometer). Hence we can describe the lapse of time only by relying on some other process. Something exactly analogous applies to space: e.g. when people say that neither of two events (which exclude one another) can occur, because there is nothing to cause the one to occur rather than the other, it is really a matter of our being unable to describe one of the two events unless there is some sort of asymmetry to be found. And if such an asymmetry is to be found, we can regard it as the cause of the occurrence of the one and the non-occurrence of the other.
6.362 What can be described can happen too: and what the law of causality is meant to exclude cannot even be described.
6.363 The procedure of induction consists in accepting as true the simplest law that can be reconciled with our experiences.
6.3631 This procedure, however, has no logical justification but only a psychological one. It is clear that there are no grounds for believing that the simplest eventuality will in fact be realized.
6.36311 It is an hypothesis that the sun will rise tomorrow: and this means that we do not know whether it will rise.
6.37 There is no compulsion making one thing happen because another has happened. The only necessity that exists is logical necessity.
6.371 The whole modern conception of the world is founded on the illusion that the so-called laws of nature are the explanations of natural phenomena.
6.372 Thus people today stop at the laws of nature, treating them as something inviolable, just as God and Fate were treated in past ages. And in fact both are right and both wrong: though the view of the ancients is clearer in so far as they have a clear and acknowledged terminus, while the modern system tries to make it look as if everything were explained.
6.373 The world is independent of my will.
6.374 Even if all that we wish for were to happen, still this would only be a favour granted by fate, so to speak: for there is no logical connexion between the will and the world, which would guarantee it, and the supposed physical connexion itself is surely not something that we could will.
6.375 Just as the only necessity that exists is logical necessity, so too the only impossibility that exists is logical impossibility.
6.3751 For example, the simultaneous presence of two colours at the same place in the visual field is impossible, in fact logically impossible, since it is ruled out by the logical structure of colour. Let us think how this contradiction appears in physics: more or less as follows—a particle cannot have two velocities at the same time; that is to say, it cannot be in two places at the same time; that is to say, particles that are in different places at the same time cannot be identical. (It is clear that the logical product of two elementary propositions can neither be a tautology nor a contradiction. The statement that a point in the visual field has two different colours at the same time is a contradiction.)
6.4 All propositions are of equal value.
6.41 The sense of the world must lie outside the world. In the world everything is as it is, and everything happens as it does happen: in it no value exists—and if it did exist, it would have no value. If there is any value that does have value, it must lie outside the whole sphere of what happens and is the case. For all that happens and is the case is accidental. What makes it non-accidental cannot lie within the world, since if it did it would itself be accidental. It must lie outside the world.
6.42 So too it is impossible for there to be propositions of ethics. Propositions can express nothing that is higher.
6.421 It is clear that ethics cannot be put into words. Ethics is transcendental. (Ethics and aesthetics are one and the same.)
6.422 When an ethical law of the form, ‘Thou shalt...’ is laid down, one’s first thought is, ‘And what if I do, not do it?’ It is clear, however, that ethics has nothing to do with punishment and reward in the usual sense of the terms. So our question about the consequences of an action must be unimportant.—At least those consequences should not be events. For there must be something right about the question we posed. There must indeed be some kind of ethical reward and ethical punishment, but they must reside in the action itself. (And it is also clear that the reward must be something pleasant and the punishment something unpleasant.)
6.423 It is impossible to speak about the will in so far as it is the subject of ethical attributes. And the will as a phenomenon is of interest only to psychology.
6.43 If the good or bad exercise of the will does alter the world, it can alter only the limits of the world, not the facts—not what can be expressed by means of language. In short the effect must be that it becomes an altogether different world. It must, so to speak, wax and wane as a whole. The world of the happy man is a different one from that of the unhappy man.
6.431 So too at death the world does not alter, but comes to an end.
6.4311 Death is not an event in life: we do not live to experience death. If we take eternity to mean not infinite temporal duration but timelessness, then eternal life belongs to those who live in the present. Our life has no end in just the way in which our visual field has no limits.
6.4312 Not only is there no guarantee of the temporal immortality of the human soul, that is to say of its eternal survival after death; but, in any case, this assumption completely fails to accomplish the purpose for which it has always been intended. Or is some riddle solved by my surviving for ever? Is not this eternal life itself as much of a riddle as our present life? The solution of the riddle of life in space and time lies outside space and time. (It is certainly not the solution of any problems of natural science that is required.)
6.432 How things are in the world is a matter of complete indifference for what is higher. God does not reveal himself in the world.
6.4321 The facts all contribute only to setting the problem, not to its solution.
6.44 It is not how things are in the world that is mystical, but that it exists.
6.45 To view the world sub specie aeterni is to view it as a whole—a limited whole. Feeling the world as a limited whole—it is this that is mystical.
6.5 When the answer cannot be put into words, neither can the question be put into words. The riddle does not exist. If a question can be framed at all, it is also possible to answer it.
6.51 Scepticism is not irrefutable, but obviously nonsensical, when it tries to raise doubts where no questions can be asked. For doubt can exist only where a question exists, a question only where an answer exists, and an answer only where something can be said.
6.52 We feel that even when all possible scientific questions have been answered, the problems of life remain completely untouched. Of course there are then no questions left, and this itself is the answer.
6.521 The solution of the problem of life is seen in the vanishing of the problem. (Is not this the reason why those who have found after a long period of doubt that the sense of life became clear to them have then been unable to say what constituted that sense?)
6.522 There are, indeed, things that cannot be put into words. They make themselves manifest. They are what is mystical.
6.53 The correct method in philosophy would really be the following: to say nothing except what can be said, i.e. propositions of natural science—i.e. something that has nothing to do with philosophy—and then, whenever someone else wanted to say something metaphysical, to demonstrate to him that he had failed to give a meaning to certain signs in his propositions. Although it would not be satisfying to the other person—he would not have the feeling that we were teaching him philosophy—this method would be the only strictly correct one.
6.54 My propositions are elucidatory in this way: he who understands me finally recognizes them as senseless, when he has climbed out through them, on them, over them. (He must so to speak throw away the ladder, after he has climbed up on it.) He must transcend these propositions, and then he will see the world aright.
7. What we cannot speak about we must pass over in silence.
Hobbes’ Leviathan Decoded
The Leviathan by Hobbes, Decoded
CHAPTER XIII: How miserable and happy people generally are.
Every man is weak while he is asleep. Certainly, some men are stronger or smarter than others but no man is so strong or so smart that he can never be outsmarted or defeated. The weak and the dumb can band together to defeat even the most powerful individuals. Therefore, people are close enough to equal.
Since all people know that they are equal, all people aspire to the same things. If two people aspire to the same thing and it cannot be shared, they become enemies. Even the smallest possessions or positions will lead others to be jealous enough to kill or enslave.
Where there is no supreme power, there is no pleasure in the company of men.
Whenever men live without a supreme power ruling over them, they are in a state of war. It is a war of all against all. There is more to war than merely fighting: war is a state of mind when anything goes. When there is not peace, there is complete war.
In this kind of war, the war of man against man, there is no reason to develop industry, farming, or exploration. There is no reason to build or invest. There is no scholarship. There is only fear and the threat of violent death. The life of man is solitary, poor, nasty, brutish, and short.
There is also no justice or injustice. Nobody pays attention to right or wrong; in fact, only fraud and force are virtues. Everyone fights to hold on to something for a little while.
Men want peace because they fear death, desire security, and hope to keep what they earn. Reason, however, can give us articles of peace, called laws of nature, to which we can all agree. I will speak about them next.
CHAPTER XIV: The first and second natural laws, and contracts
Natural justice is the freedom of each person to preserve her own life, and to do the things required to stay alive.
Laws are not rights. The difference between a right and a law is this: rights allow the freedom to do or not to do. Laws require adherence or action. Laws and rights are like obligations and liberties. This is a law: No person can destroy herself or take away the things that keep her alive. This is a right: each person has the right to stay alive.
And because a person at war can make use of absolutely everything to preserve her own life, in a state of war, everyone has rights to everything, even to another’s life or body. For as long as we are at war with one another, there is no security, even for the wise and strong. It is, therefore, a universal rule of reason that every person should work for peace as long as she has a chance of obtaining it. If she has no chance, then she is free to do what he must. The first law of nature, then, is this: seek peace and follow it. The first right of nature is this: do all you can to defend yourself.
The second law of nature is derived from the first: a person must be willing (when others are too) to end a war. She must also be willing to waive her right to all things and be happy with only as many rights as she would allow others to have. Of course, as long as one person is unwilling to embrace peace, there is no reason for anyone to do so; otherwise the holdout would become a hawk among doves. Nonetheless, it is the law of the gospel: do unto others as you would have them do unto you. When others are willing to lay down their rights, we all must be willing.
People give up their rights out of self-interest, not kindness. We might give one right away to get another in exchange. We give up rights voluntarily, and all voluntary rights are done out of self-interest.
A contract is when parties mutually transfer rights.
If two people make promises for the future while in the state of nature (ie war), the contract is void. But if there is a common power that can prevail over them both, then the contract holds. In war, though, nobody can expect to be repaid, since promises are just empty words.
But when there is a government, where there a power set up to restrain those people that would lie and cheat, there is no reasonable fear of being betrayed.
Covenants entered into by fear in the state of war are binding. If I promise to pay a ransom, I must keep my promise. It is a contract like any other. Unless there is a new cause of fear that would renew the war, I must keep my promise. Even when there is a government, I am bound to pay debts accrued in fear, at least until the legitimate law exonerates me. A contract is a contract.
An earlier contract trumps a later contract. The same right cannot be given away twice.
It is impossible to promise to not defend oneself. I can't say “I swear on my life”, because when the time comes for you to kill me, I'll take my chances with resisting (where at least I have a chance), instead of letting you kill me (when I would obviously have none).
Similarly, I cannot admit to being guilty of a crime unless I will be entirely pardoned. I can never be obliged to admit to force being used on me. Likewise, the testimony given under torture cannot be trusted. The tortured are trying to preserve their lives and end their misery.
There are only two reasons a person keeps her word: fear and pride. Pride cannot be relied on, especially when it comes to people who pursue wealth, power and pleasure—which is to say, most of us. Fear is the only guarrantor of performance, and there are two things people generally fear: God and punishment. God is more powerful, but punishment is more persuasive.
CHAPTER XV: The other laws of nature
A third law can be derived: people must honour their contracts. If we don't, we are still in a state of war.
And in this law is the definition of justice: where there is no contract, there is no injustice. To break a contract is injustice. Whatever is not unjust is just.
There is no injustice when people are at war, since contracts made in war are invalid. Therefore, there must be the force of law before there can be justice and injustice. The terror of punishment greater than the benefit they expect from lying makes men honest. There is no terror like that until a Commonwealth is erected.
There are fools who say there is no such thing as justice, believing that everyone is entirely selfish and concerned only with themselves. There is, they say, no reason why anyone would keep a promise when breaking it would be to one's advantage. The fool doesn't say that there are promises, just that breaking them is unjust. He thinks that there are times when self-interest overwhelms the benefits of keeping a promise. But I approach it from the opposite position. If there were some act that was usually destructive, and by some miracle turned out to not be destructive this one time, we wouldn't say that this act had now become a good idea. If I lived through drinking cyanide once, I surely wouldn’t drink it again just for its sweet peach taste. Secondly, in war, nobody survives alone. Honesty is the best policy if you rely on others to keep you alive. No society would welcome a liar, and the people cast out of society perish.
Justice depends on promises, and gratitude depends on grace. This is the fourth law of nature: be grateful when you receive a gift.
The fifth law is compliance. A man ought to accommodate himself to the rest.
The sixth law: forgive other people’s mistakes when they repent. Pardon grants peace.
A seventh law is that we must look to the goodness of the future, not the wickedness of the past. We must only punish when punishing corrects the offender or deters others. Unnecessary punishment causes war. It is simply cruelty.
And because all hatred and contempt leads back into war, nobody may declare hatred or contempt of another. The breach of this law is called vilification.
There is no question that everyone is equal for all intents and purposes. Further, all people would rather govern themselves than be governed by another. The ninth law is this: every person must acknowledge all others as her equal. The breach of this law is pride.
Thus, nobody can keep a right for herself that she wouldn’t allow everyone esle.
Also, we must treat each person equally, and distribute goods fairly. This is distributive justice.
This leads to another law: things that cannot be divided must be enjoyed in common.
All judges and peacemakers must be allowed safe passage.
And though most people are too stupid or busy to understand the deductions, all of these laws come from one simple yet over-arching law: Do not do anything to another that you wouldn’t have done to yourself.
The laws of nature are unchangeable and eternal.
And, to be precise, these dictates are not properly called “laws”. They are theorems or conclusions. Law are given by command, but these could only be the command of God.
THE SECOND PART: OF COMMONWEALTH
CHAPTER XVII: The reasons we have a government
People love to be free and to dominate others. They only restrict themselves with a government to preserve their lives and live more happily.
The only way to erect a government is to give all their power and strength to one person or assembly. Each person must renounce her independence and acknowledge that the king, when he acts, will be acting on her behalf. Every time the king acts to preserve the common peace, every person must submit her will to him. This is more than just consenting or agreeing; the populace must unite their wills in one person, saying “I will let him govern me if you let him govern you”. Uniting like this creates a community or civilization. This is how we get a leviathan, a mortal god to whom we owe our peace. The Leviathan must have so much power that he strikes terror into enemies abroad and at home.
There are only two ways a king gets made: by consent and by force. Some will agree to have a king lead them. Others will be conquered by him. First, I will discuss commonwealth by consent.
CHAPTER XVIII: The Leviathan’s rights
When the populace appoints a king, they give him rights.
First, because they have agreed to a new government, they are freed from all former contracts.
Second, because the king was made king by appointment, not contract, he does cannot be said to break a contract, nor can anyone be free from his dominion.
Third, even the people who did not consent to have a leviathan are now his subjects. If the dissenters bargained with the majority, then they lost fairly. If they did not bargain with the majority, then they remain in a state of war and may be killed without injustice.
Fourth, because the leviathan works for every citizen, and since the leviathan’s actions can therefore be said the be caused by each citizen, the leviathan cannot ever cause injury or injustice. Every particular person is the author of the leviathan’s actions, and it is nonsensical to complain when one has injured oneself. While the king might act sinfully, he cannot act unjustly.
Fifth, the king cannot be executed justly. A citizen caused the actions of her king, and the king cannot be put to death for another’s actions.
Sixth, the king shall judge what opinions and doctrines can be allowed.
Seventh, the sovereign can create the rules and laws for his society.
Eighth, the leviathan is the supreme judge.
Ninth, the sovereign is the Commander-in-Chief.
Tenth, the sovereign can appoint all of his underlings.
Eleventh, the leviathan can create punishments and rewards.
These are the rights of a king, sovereign, or leviathan, and they are inseparable. A king cannot give away his army or his power to make laws and remain a king.
Nor can we say that the power of the king is vast, but still inferior to the power of all his citizens put together. This is absurd. The leviathan’s power is the power of all the people, and neither more nor less.
CHAPTER XIX: The kinds of government and how kings are made
There are three types of government; monarchy, democracy, and aristocracy. A monarchy is when one person has all the power, a democracy is when all people have power, and an aristocracy is when a few do. There cannot be other kinds of government, obviously.
The biggest difference, though, is not in the power, but in the likelihood of peace and security.
CHAPTER XX: Of paternal and despotical dominion
It seems to me that the power of the government, whether it is a king or an assembly, is as great as can be imagined. Obviously, it is possible to imagine that the government may abuse this power, and many evil consequences will result. The absence of this power is much worse, however. Without government, we are returned to war of man against man. Any life has inconveniences, and any commonwealth has them too. But the inconveniences in a commonwealth come from the subjects’ disobedience. And anyone who thinks the power of a king is great should consider this: to get rid of a king, you need a power even greater than a king.
CHAPTER XXI: The rights of citizens
There are some things that no person can be compelled to do, even by the leviathan. Men are, after all, born equal.
The sovereign cannot justly ask a man to kill, wound, or maim himself, or to abstain from resisting assault. As I showed earlier, nobody can be made promise not to harm himself.
Likewise, nobody can be made to incriminate herself, and for the same reason.
Nobody has the right to resist the law to defend another person, even if that person is innocent. But if a group of rebels had unjustly resisted the authority of the government, then they have the right to now defend themselves and each other. While it was unjust to resist in the first place, once the first crime has been committed, there is no further crime in attempting to preserve one’s own life.
As for the other freedoms: they depend on the silence of the law. Where there is no law, there is freedom, to do or to not do. Therefore, in some places, there is more freedom, and in some places less.
If there is a conflict between a citizen and her king, she may take the king to court as if he were any other citizen, and in front of the same judges other citizens face. She is sure to lose, however. If the conflict is because the citizen does not agree with an existing law, then the citizen is clearly wrong. All citizens must abide by the law. If the sovereign used force and not law, then he did so with the authority of all citizens, and she that brings an action against him is really suing herself.
Citizens are obligated to obey the sovereign for as long, and no longer, than the king protects them. When he no longer can, their obligations to him are relinquished.
The Leviathan in 6621 words
CHAPTER XIII: OF THE NATURAL CONDITION OF MANKIND AS CONCERNING THEIR FELICITY AND MISERY
NATURE hath made men so equal in the faculties of body and mind as that, though there be found one man sometimes manifestly stronger in body or of quicker mind than 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 himself 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 machination or by confederacy with others that are in the same danger with himself.
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 nevertheless they cannot both enjoy, they become enemies; and in the way to their end (which is principally their own conservation, and sometimes their delectation only) endeavour to destroy or subdue one another. And from hence it comes to pass that where an invader hath no more to fear than another man's single power, if one plant, sow, build, or possess a convenient seat, others may probably be expected to come prepared with forces united to dispossess and deprive him, not only of the fruit of his labour, but also of his life or liberty. And the invader again is in the like danger of another.
Again, men have no pleasure (but on the contrary a great deal of grief) in keeping company where there is no power able to overawe them all. For every man looketh that his companion should value him at the same rate he sets upon himself, and upon all signs of contempt or undervaluing naturally endeavours, as far as he dares (which amongst them that have no common power to keep them in quiet is far enough to make them destroy each other), to extort a greater value from his contemners, by damage; and from others, by the example.
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 war; and such a war as is of every man against every man. For war consisteth not in battle only, or the act of fighting, but in a tract of time, wherein the will to contend by battle is sufficiently known: and therefore the notion of time is to be considered in the nature of war, as it is in the nature of weather. For as the nature of foul weather lieth not in a shower or two of rain, but in an inclination thereto of many days together: so the nature of war consisteth not in actual fighting, but in the known disposition thereto during all the time there is no assurance to the contrary. All other time is peace.
Whatsoever therefore is consequent to a time of war, where every man is enemy to every man, the same consequent to the time wherein men live without other security than what their own strength and their own invention shall furnish them withal. In such condition there is no place for industry, because the fruit thereof is uncertain: and consequently no culture of the earth; no navigation, nor use of the commodities that may be imported by sea; no commodious building; no instruments of moving and removing such things as require much force; no knowledge of the face of the earth; no account of time; no arts; no letters; no society; and which is worst of all, continual fear, and danger of violent death; and the life of man, solitary, poor, nasty, brutish, and short.
To this war 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 war the two cardinal virtues. Justice and injustice are none of the faculties neither of the body nor mind. If they were, they might be in a man that were alone in the world, as well as his senses and passions. They are qualities that relate to men in society, not in solitude. It is consequent also to the same condition that there be no propriety, no dominion, no mine and thine distinct; but only that to be every man's that he can get, and for so long as he can keep it. And thus much for the ill condition which man by mere nature is actually placed in; though with a possibility to come out of it, consisting partly in the passions, partly in his reason.
The passions that incline men to peace are: fear 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 laws of nature, whereof I shall speak more particularly in the two following chapters.
CHAPTER XIV: OF THE FIRST AND SECOND NATURAL LAWS, AND OF CONTRACTS
THE right of nature, which writers commonly call jus naturale, is the liberty each man hath to use his own power as he will himself for the preservation of his own nature; that is to say, of his own life; and consequently, of doing anything which, in his own judgement and reason, he shall conceive to be the aptest means thereunto.
A law of nature, lex naturalis, is a precept, or general 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, right and law, yet they ought to be distinguished, because right consisteth in liberty to do, or to forbear; whereas law determineth and bindeth to one of them: so that law and right differ as much as obligation and liberty, which in one and the same matter are inconsistent.
And because the condition of man (as hath been declared in the precedent chapter) is a condition of war of every one against every one, in which case every one is governed by his own reason, and there is nothing he can make use of that may not be a help unto him in preserving his life against his enemies; it followeth that in such a condition every man has a right to every thing, even to one another's body. And therefore, as long as this natural right of every man to every thing endureth, there can be no security to any man, how strong or wise soever he be, of living out the time which nature ordinarily alloweth men to live. And consequently it is a precept, or general rule of reason: that every man ought to endeavour peace, as far as he has hope of obtaining it; and when he cannot obtain it, that he may seek and use all helps and advantages of war. The first branch of which rule containeth the first and fundamental law of nature, which is: to seek peace and follow it. The second, the sum of the right of nature, which is: by all means we can to defend ourselves.
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 defence of himself he shall think it necessary, to lay down this right to all things; and be contented with so much liberty against other men as he would allow other men against himself. For as long as every man holdeth this right, of doing anything he liketh; so long are all men in the condition of war. But if other men will not lay down their right, as well as he, then there is no reason for anyone to divest himself of his: for that were to expose himself to prey, which no man is bound to, rather than to dispose himself to peace. This is that law of the gospel: Whatsoever you require that others should do to you, that do ye to them. And that law of all men, quod tibi fieri non vis, alteri ne feceris.
Whensoever a man transferreth his right, or renounceth it, it is either in consideration of some right reciprocally transferred to himself, or for some other good he hopeth for thereby. For it is a voluntary act: and of the voluntary acts of every man, the object is some good to himself.
The mutual transferring of right is that which men call contract.
If a covenant be made wherein neither of the parties perform presently, but trust one another, in the condition of mere nature (which is a condition of war of every man against every man) upon any reasonable suspicion, it is void: but if there be a common power set over them both, with right and force sufficient to compel performance, it is not void. For he that performeth first has no assurance the other will perform after, because the bonds of words are too weak to bridle men's ambition, avarice, anger, and other passions, without the fear of some coercive power; which in the condition of mere nature, where all men are equal, and judges of the justness of their own fears, cannot possibly be supposed. And therefore he which performeth first does but betray himself to his enemy, contrary to the right he can never abandon of defending his life and means of living.
But in a civil estate, where there a power set up to constrain those that would otherwise violate their faith, that fear is no more reasonable; and for that cause, he which by the covenant is to perform first is obliged so to do.
Covenants entered into by fear, in the condition of mere nature, are obligatory. For example, if I covenant to pay a ransom, or service for my life, to an enemy, I am bound by it. For it is a contract, wherein one receiveth the benefit of life; the other is to receive money, or service for it, and consequently, where no other law (as in the condition of mere nature) forbiddeth the performance, the covenant is valid. Therefore prisoners of war, if trusted with the payment of their ransom, are obliged to pay it: and if a weaker prince make a disadvantageous peace with a stronger, for fear, he is bound to keep it; unless (as hath been said before) there ariseth some new and just cause of fear to renew the war. And even in Commonwealths, if I be forced to redeem myself from a thief by promising him money, I am bound to pay it, till the civil law discharge me. For whatsoever I may lawfully do without obligation, the same I may lawfully covenant to do through fear: and what I lawfully covenant, I cannot lawfully break.
A former covenant makes void a later. For a man that hath passed away his right to one man today hath it not to pass tomorrow to another: and therefore the later promise passeth no right, but is null.
A covenant not to defend myself from force, by force, is always void. For (as I have shown before) no man can transfer or lay down his right to save himself from death, wounds, and imprisonment, the avoiding whereof is the only end of laying down any right; and therefore the promise of not resisting force, in no covenant transferreth any right, nor is obliging. For though a man may covenant thus, unless I do so, or so, kill me; he cannot covenant thus, unless I do so, or so, I will not resist you when you come to kill me. For man by nature chooseth the lesser evil, which is danger of death in resisting, rather than the greater, which is certain and present death in not resisting. And this is granted to be true by all men, in that they lead criminals to execution, and prison, with armed men, notwithstanding that such criminals have consented to the law by which they are condemned.
A covenant to accuse oneself, without assurance of pardon, is likewise invalid. For in the condition of nature where every man is judge, there is no place for accusation: and in the civil state the accusation is followed with punishment, which, being force, a man is not obliged not to resist. The same is also true of the accusation of those by whose condemnation a man falls into misery; as of a father, wife, or benefactor. For the testimony of such an accuser, if it be not willingly given, is presumed to be corrupted by nature, and therefore not to be received: and where a man's testimony is not to be credited, he is not bound to give it. Also accusations upon torture are not to be reputed as testimonies. For torture is to be used but as means of conjecture, and light, in the further examination and search of truth: and what is in that case confessed tendeth to the ease of him that is tortured, not to the informing of the torturers, and therefore ought not to have the credit of a sufficient testimony: for whether he deliver himself by true or false accusation, he does it by the right of preserving his own life.
The force of words being (as I have formerly noted) too weak to hold men to the performance of their covenants, there are in man's nature but two imaginable helps to strengthen it. And those are either a fear of the consequence of breaking their word, or a glory or pride in appearing not to need to break it. This latter is a generosity too rarely found to be presumed on, especially in the pursuers of wealth, command, or sensual pleasure, which are the greatest part of mankind. The passion to be reckoned upon is fear; whereof there be two very general objects: one, the power of spirits invisible; the other, the power of those men they shall therein offend. Of these two, though the former be the greater power, yet the fear of the latter is commonly the greater fear.
CHAPTER XV: OF OTHER LAWS OF NATURE
FROM that law of nature by which we are obliged to transfer to another such rights as, being retained, hinder the peace of mankind, there followeth a third; which is this: that men perform their covenants made; without which covenants are in vain, and but empty words; and the right of all men to all things remaining, we are still in the condition of war.
And in this law of nature consisteth the fountain and original of justice. For where no covenant hath preceded, there hath no right been transferred, and every man has right to everything and consequently, no action can be unjust. But when a covenant is made, then to break it is unjust and the definition of injustice is no other than the not performance of covenant. And whatsoever is not unjust is just.
But because covenants of mutual trust, where there is a fear of not performance on either part (as hath been said in the former chapter), are invalid, though the original of justice be the making of covenants, yet injustice actually there can be none till the cause of such fear be taken away; which, while men are in the natural condition of war, cannot be done. Therefore before the names of just and unjust can have place, there must be some coercive power to compel men equally to the performance of their covenants, by the terror of some punishment greater than the benefit they expect by the breach of their covenant, and to make good that propriety which by mutual contract men acquire in recompense of the universal right they abandon: and such power there is none before the erection of a Commonwealth. So that the nature of justice consisteth in keeping of valid covenants, but the validity of covenants begins not but with the constitution of a civil power sufficient to compel men to keep them: and then it is also that propriety begins.
The fool hath said in his heart, there is no such thing as justice, and sometimes also with his tongue, seriously alleging that every man's conservation and contentment being committed to his own care, there could be no reason why every man might not do what he thought conduced thereunto: and therefore also to make, or not make; keep, or not keep, covenants was not against reason when it conduced to one's benefit. He does not therein deny that there be covenants; and that they are sometimes broken, sometimes kept; and that such breach of them may be called injustice, and the observance of them justice: but he questioneth whether injustice, taking away the fear of God (for the same fool hath said in his heart there is no God), not sometimes stand with that reason which dictateth to every man his own good; and particularly then, when it conduceth to such a benefit as shall put a man in a condition to neglect not only the dispraise and revilings, but also the power of other men.
For the question is not of promises mutual, where there is no security of performance on either side, as when there is no civil power erected over the parties promising; for such promises are not covenants: but either where one of the parties has performed already, or where there is a power to make him perform, there is the question whether it be against reason; that is, against the benefit of the other to perform, or not. And I say it is not against reason. For the manifestation whereof we are to consider; first, that when a man doth a thing, which notwithstanding anything can be foreseen and reckoned on tendeth to his own destruction, howsoever some accident, which he could not expect, arriving may turn it to his benefit; yet such events do not make it reasonably or wisely done. Secondly, that in a condition of war, wherein every man to every man, for want of a common power to keep them all in awe, is an enemy, there is no man can hope by his own strength, or wit, to himself from destruction without the help of confederates; where every one expects the same defence by the confederation that any one else does: and therefore he which declares he thinks it reason to deceive those that help him can in reason expect no other means of safety than what can be had from his own single power. He, therefore, that breaketh his covenant, and consequently declareth that he thinks he may with reason do so, cannot be received into any society that unite themselves for peace and defence but by the error of them that receive him; nor when he is received be retained in it without seeing the danger of their error; which errors a man cannot reasonably reckon upon as the means of his security: and therefore if he be left, or cast out of society, he perisheth; and if he live in society, it is by the errors of other men, which he could not foresee nor reckon upon, and consequently against the reason of his preservation; and so, as all men that contribute not to his destruction forbear him only out of ignorance of what is good for themselves.
As justice dependeth on antecedent covenant; so does gratitude depend on antecedent grace; that is to say, antecedent free gift; and is the fourth law of nature, which may be conceived in this form: that a man which receiveth benefit from another of mere grace endeavour that he which giveth it have no reasonable cause to repent him of his good will.
A fifth law of nature is complaisance; that is to say, that every man strive to accommodate himself to the rest.
A sixth law of nature is this: that upon caution of the future time, a man ought to pardon the offences past of them that, repenting, desire it. For pardon is nothing but granting of peace.
A seventh is: that in revenges (that is, retribution of evil for evil), men look not at the greatness of the evil past, but the greatness of the good to follow. Whereby we are forbidden to inflict punishment with any other design than for correction of the offender, or direction of others. To hurt without reason tendeth to the introduction of war, which is against the law of nature, and is commonly styled by the name of cruelty.
And because all signs of hatred, or contempt, provoke to fight; insomuch as most men choose rather to hazard their life than not to be revenged, we may in the eighth place, for a law of nature, set down this precept: that no man by deed, word, countenance, or gesture, declare hatred or contempt of another. The breach of which law is commonly called contumely.
The question who is the better man has no place in the condition of mere nature, where (as has been shown before) all men are equal. The inequality that now is has been introduced by the laws civil. For there are very few so foolish that had not rather govern themselves than be governed by others. If nature therefore have made men equal, that equality is to be acknowledged. And therefore for the ninth law of nature, I put this: that every man acknowledge another for his equal by nature. The breach of this precept is pride.
On this law dependeth another: that at the entrance into conditions of peace, no man require to reserve to himself any right which he is not content should he reserved to every one of the rest.
Also, if a man he trusted to judge between man and man, it is a precept of the law of nature that he deal equally between them. The observance of this law, from the equal distribution to each man of that which in reason belonged to him, is called equity, and (as I have said before) distributive justice: the violation, acception of persons, prosopolepsia.
And from this followeth another law: that such things as cannot he divided be enjoyed in common, if it can be; and if the quantity of the thing permit, without stint; otherwise proportionably to the number of them that have right. For otherwise the distribution is unequal, and contrary to equity.
It is also a law of nature: that all men that mediate peace he allowed safe conduct. For the law that commandeth peace, as the end, commandeth intercession, as the means; and to intercession the means is safe conduct.
And though this may seem too subtle a deduction of the laws of nature to be taken notice of by all men, whereof the most part are too busy in getting food, and the rest too negligent to understand; yet to leave all men inexcusable, they have been contracted into one easy sum, intelligible even to the meanest capacity; and that is: Do not that to another which thou wouldest not have done to thyself, which showeth him that he has no more to do in learning the laws of nature but, when weighing the actions of other men with his own they seem too heavy, to put them into the other part of the balance, and his own into their place, that his own passions and self-love may add nothing to the weight; and then there is none of these laws of nature that will not appear unto him very reasonable.
The laws of nature are immutable and eternal; for injustice, ingratitude, arrogance, pride, iniquity, acception of persons, and the rest can never be made lawful. For it can never be that war shall preserve life, and peace destroy it.
These dictates of reason men used to call by the name of laws, but improperly: for they are but conclusions or theorems concerning what conduceth to the conservation and defence of themselves; whereas law, properly, is the word of him that by right hath command over others. But yet if we consider the same theorems as delivered in the word of God that by right commandeth all things, then are they properly called laws.
THE SECOND PART: OF COMMONWEALTH
CHAPTER XVII: OF THE CAUSES, GENERATION, AND DEFINITION OF A COMMONWEALTH
THE final cause, end, or design of men (who naturally love liberty, and dominion over others) in the introduction of that restraint upon themselves, in which we see them live in Commonwealths, is the foresight of their own preservation, and of a more contented life thereby.
The only way to erect such a common power, as may be able to defend them from the invasion of foreigners, and the injuries of one another, and thereby to secure them in such sort as that by their own industry and by the fruits of the earth they may nourish themselves and live contentedly, is to confer all their power and strength upon one man, or upon one assembly of men, that may reduce all their wills, by plurality of voices, unto one will: which is as much as to say, to appoint one man, or assembly of men, to bear their person; and every one to own and acknowledge himself to be author of whatsoever he that so beareth their person shall act, or cause to be acted, in those things which concern the common peace and safety; and therein to submit their wills, every one to his will, and their judgements to his judgement. This is more than consent, or concord; it is a real unity of them all in one and the same person, made by covenant of every man with every man, in such manner as if every man should say to every man: I authorise and give up my right of governing myself to this man, or to this assembly of men, on this condition; that thou give up, thy right to him, and authorise all his actions in like manner. This done, the multitude so united in one person is called a commonwealth; in Latin, civitas. This is the generation of that great leviathan, or rather, to speak more reverently, of that mortal god to which we owe, under the immortal God, our peace and defence. For by this authority, given him by every particular man in the Commonwealth, he hath the use of so much power and strength conferred on him that, by terror thereof, he is enabled to form the wills of them all, to peace at home, and mutual aid against their enemies abroad. And in him consisteth the essence of the Commonwealth; which, to define it, is: one person, of whose acts a great multitude, by mutual covenants one with another, have made themselves every one the author, to the end he may use the strength and means of them all as he shall think expedient for their peace and common defence.
And he that carryeth this person is called sovereign, and said to have sovereign power; and every one besides, his subject.
The attaining to this sovereign power is by two ways. One, by natural force: as when a man maketh his children to submit themselves, and their children, to his government, as being able to destroy them if they refuse; or by war subdueth his enemies to his will, giving them their lives on that condition. The other, is when men agree amongst themselves to submit to some man, or assembly of men, voluntarily, on confidence to be protected by him against all others. This latter may be called a political Commonwealth, or Commonwealth by Institution; and the former, a Commonwealth by acquisition. And first, I shall speak of a Commonwealth by institution.
CHAPTER XVIII: OF THE RIGHTS OF SOVEREIGNS BY INSTITUTION
A COMMONWEALTH is said to be instituted when a multitude of men do agree, and covenant, every one with every one, that to whatsoever man, or assembly of men, shall be given by the major part the right to present the person of them all, that is to say, to be their representative; every one, as well he that voted for it as he that voted against it, shall authorize all the actions and judgements of that man, or assembly of men, in the same manner as if they were his own, to the end to live peaceably amongst themselves, and be protected against other men.
From this institution of a Commonwealth are derived all the rights and faculties of him, or them, on whom the sovereign power is conferred by the consent of the people assembled.
First, because they covenant, it is to be understood they are not obliged by former covenant to anything repugnant hereunto.
Secondly, because the right of bearing the person of them all is given to him they make sovereign, by covenant only of one to another, and not of him to any of them, there can happen no breach of covenant on the part of the sovereign; and consequently none of his subjects, by any pretence of forfeiture, can be freed from his subjection.
Thirdly, because the major part hath by consenting voices declared a sovereign, he that dissented must now consent with the rest; that is, be contented to avow all the actions he shall do, or else justly be destroyed by the rest. For if he voluntarily entered into the congregation of them that were assembled, he sufficiently declared thereby his will, and therefore tacitly covenanted, to stand to what the major part should ordain: and therefore if he refuse to stand thereto, or make protestation against any of their decrees, he does contrary to his covenant, and therefore unjustly. And whether he be of the congregation or not, and whether his consent be asked or not, he must either submit to their decrees or be left in the condition of war he was in before; wherein he might without injustice be destroyed by any man whatsoever.
Fourthly, because every subject is by this institution author of all the actions and judgements of the sovereign instituted, it follows that whatsoever he doth, can be no injury to any of his subjects; nor ought he to be by any of them accused of injustice. For he that doth anything by authority from another doth therein no injury to him by whose authority he acteth: but by this institution of a Commonwealth every particular man is author of all the sovereign doth; and consequently he that complaineth of injury from his sovereign complaineth of that whereof he himself is author, and therefore ought not to accuse any man but himself; no, nor himself of injury, because to do injury to oneself is impossible. It is true that they that have sovereign power may commit iniquity, but not injustice or injury in the proper signification.
Fifthly, and consequently to that which was said last, no man that hath sovereign power can justly be put to death, or otherwise in any manner by his subjects punished. For seeing every subject is author of the actions of his sovereign, he punisheth another for the actions committed by himself.
Sixthly, it is annexed to the sovereignty to be judge of what opinions and doctrines are averse.
Seventhly, is annexed to the sovereignty the whole power of prescribing the rules whereby every man may know what goods he may enjoy, and what actions he may do, without being molested by any of his fellow subjects.
Eighthly, is annexed to the sovereignty the right of judicature.
Ninthly, is annexed to the sovereignty the right of making war and peace with other nations and Commonwealths.
Tenthly, is annexed to the sovereignty the choosing of all counsellors, ministers, magistrates, and officers, both in peace and war.
Eleventhly, to the sovereign is committed the power of rewarding with riches or honour; and of punishing with corporal or pecuniary punishment.
These are the rights which make the essence of sovereignty, and which are the marks whereby a man may discern in what man, or assembly of men, the sovereign power is placed and resideth. For these are incommunicable and inseparable. The power to coin money, to dispose of the estate and persons of infant heirs, to have pre-emption in markets, and all other statute prerogatives may be transferred by the sovereign, and yet the power to protect his subjects be retained. But if he transfer the militia, he retains the judicature in vain, for want of execution of the laws; or if he grant away the power of raising money, the militia is in vain; or if he give away the government of doctrines, men will be frighted into rebellion with the fear of spirits. And so if we consider any one of the said rights, we shall presently see that the holding of all the rest will produce no effect in the conservation of peace and justice, the end for which all Commonwealths are instituted. And this division is it whereof it is said, a kingdom divided in itself cannot stand: for unless this division precede, division into opposite armies can never happen. If there had not first been an opinion received of the greatest part of England that these powers were divided between the King and the Lords and the House of Commons, the people had never been divided and fallen into this Civil War.
This great authority being indivisible, and inseparably annexed to the sovereignty, there is little ground for the opinion of them that say of sovereign kings, though they be singulis majores, of greater power than every one of their subjects, yet they be universis minores, of less power than them all together. For if by all together, they mean not the collective body as one person, then all together and every one signify the same; and the speech is absurd. But if by all together, they understand them as one person (which person the sovereign bears), then the power of all together is the same with the sovereign's power; and so again the speech is absurd: which absurdity they see well enough when the sovereignty is in an assembly of the people; but in a monarch they see it not; and yet the power of sovereignty is the same in whomsoever it be placed.
CHAPTER XIX: OF THE SEVERAL KINDS OF COMMONWEALTH BY INSTITUTION, AND OF SUCCESSION TO THE SOVEREIGN POWER
When the representative is one man, then is the Commonwealth a monarchy; when an assembly of all that will come together, then it is a democracy, or popular Commonwealth; when an assembly of a part only, then it is called an aristocracy. Other kind of Commonwealth there can be none: for either one, or more, or all, must have the sovereign power (which I have shown to be indivisible) entire.
The difference between these three kinds of Commonwealth consisteth, not in the difference of power, but in the difference of convenience or aptitude to produce the peace and security of the people.
CHAPTER XXI: OF THE LIBERTY OF SUBJECTS
To come now to the particulars of the true liberty of a subject; that is to say, what are the things which, though commanded by the sovereign, he may nevertheless without injustice refuse to do; for all men equally are by nature free.
I have shown before, in the fourteenth Chapter, that covenants not to defend a man's own body are void. Therefore, if the sovereign command a man, though justly condemned, to kill, wound, or maim himself; or not to resist those that assault him; or to abstain from the use of food, air, medicine, or any other thing without which he cannot live; yet hath that man the liberty to disobey.
If a man be interrogated by the sovereign, or his authority, concerning a crime done by himself, he is not bound (without assurance of pardon) to confess it; because no man, as I have shown in the same chapter, can be obliged by covenant to accuse himself.
Again, the consent of a subject to sovereign power is contained in these words, “I authorise, or take upon me, all his actions”.
To resist the sword of the Commonwealth in defence of another man, guilty or innocent, no man hath liberty; because such liberty takes away from the sovereign the means of protecting us, and is therefore destructive of the very essence of government. But in case a great many men together have already resisted the sovereign power unjustly, or committed some capital crime for which every one of them expecteth death, whether have they not the liberty then to join together, and assist, and defend one another? Certainly they have: for they but defend their lives, which the guilty man may as well do as the innocent. There was indeed injustice in the first breach of their duty: their bearing of arms subsequent to it, though it be to maintain what they have done, is no new unjust act. And if it be only to defend their persons, it is not unjust at all. But the offer of pardon taketh from them to whom it is offered the plea of self-defence, and maketh their perseverance in assisting or defending the rest unlawful.
As for other liberties, they depend on the silence of the law. In cases where the sovereign has prescribed no rule, there the subject hath the liberty to do, or forbear, according to his own discretion. And therefore such liberty is in some places more, and in some less; and in some times more, in other times less.
If a subject have a controversy with his sovereign of debt, or of right of possession of lands or goods, or concerning any service required at his hands, or concerning any penalty, corporal or pecuniary, grounded on a precedent law, he hath the same liberty to sue for his right as if it were against a subject, and before such judges as are appointed by the sovereign. For seeing the sovereign demandeth by force of a former law, and not by virtue of his power, he declareth thereby that he requireth no more than shall appear to be due by that law. The suit therefore is not contrary to the will of the sovereign, and consequently the subject hath the liberty to demand the hearing of his cause, and sentence according to that law. But if he demand or take anything by pretence of his power, there lieth, in that case, no action of law: for all that is done by him in virtue of his power is done by the authority of every subject, and consequently, he that brings an action against the sovereign brings it against himself.
The obligation of subjects to the sovereign is understood to last as long, and no longer, than the power lasteth by which he is able to protect them. For the right men have by nature to protect themselves, when none else can protect them, can by no covenant be relinquished.
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