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INTRODUCTION.

The second law of nature is derived from the fundamental law and reads as follows: "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."[1] The reason for this law he thinks apparent, for so long as every man enjoys the right of doing anything he likes, so long is the condition of mutual warfare continued. However, if other men will not consent to lay down their right to all things, also, then there is no reason why he should, for that would subject him to the prey of others, which is not obligatory upon him. Hobbes calls this the Golden Rule of the Gospel: Whatsoever you require that others should do to you, that do ye to them.[2] To fully understand this second law, we must find out what Hobbes means by laying down a right to all things. Every man in a state of nature having a right to all things, A, in laying down this right to B, or to B, C, D), and others, simply removes the hindrances which, in asserting his right, he would place in the way of B or others in seeking their right to all things. This does not mean that A gives to B or others a right which they were not in possession of before, for in a state of nature every man has a right to all things. It simply means that A stands out of the way of B or others, so that they may enjoy their right to all things without hindrance on the part of A, who originally has the right also to all things. A man may lay down a right in

  1. ↑ Leviathan, Pt. I., chap. XIV., also De Corp. Pol., Pt. I., chap. II.; also Philosophical Rudiments, chap. II.
  2. ↑ The careful student of Christian ethics would hardly admit the identity of the Golden Rule and Hobbes's second law of nature. The Golden Rule, neither in letter nor in spirit, can be interpreted with such qualifications as are embodied in Hobbes's second law. It does not read nor mean that we should do unto others, when they are willing to reciprocate, whatsoever we would have them do unto us. Neither does it give as the underlying motive of obedience to the command, self-defence and self-enjoyment.
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