parent good. Value is the price that will be given for the use of a
man's power. To honour a man is to acknowledge his power; to dishonour
him is to depreciate it. The public worth of a man is the value set on
him by the commonwealth.

By manners, I mean those qualities of mankind which are concerned with
their living together in peace and unity. Desire of power tends to
produce strife; other desires, as for ease, or for knowledge, incline
men to obey a common power. To receive benefits, or to do injuries,
greater than can be repaid or expiated, tends to make us hate the
benefactor or the injured party.

_II.--Of Contract and Sovereignty_

Nature hath made men so equal, in the faculties of body and mind that
are born in them, that one man cannot in respect of these claim to
himself any benefit to which another may not pretend. From this equality
ariseth equality of hope in the attaining of our ends. Therefore, if
two men desire the same thing which they cannot both enjoy they become
enemies, and seek each the destruction of the other, each mistrusting
the other. So men invade each other, first for gain, second for safety,
and third for reputation.

Hence, while men live without a common power to keep them all in awe,
they are in a state of war, every man against every man. In this state,
notions of right and wrong, justice and injustice, have no place.
Probably there never was actually such a universal condition; but we see
it now among savage races and in the mutual relations of sovereigns. In
this state of war, reason suggesteth articles of peace upon which men
may agree; which articles are otherwise called the laws of nature.

The "right of nature" is the right of self-preservation. "Liberty" is
the absence of impediments to the exercise of power. A "law of nature"
is a precept of reason forbidding a man to do what is destructive of his
own life. In the state of nature every man has a "right" to everything.
Thus security comes only of the first fundamental law: "To seek peace
and follow it," and "by all means we can to defend ourselves."

The second law follows: "To lay down the right to everything, claiming
only so much against others as we concede to others against ourselves."
This right being renounced or transferred, injustice is the revocation
of that act. But since the object of a voluntary act is good to oneself,
such renunciation is not valid if not good for oneself; hence a man
cannot renounce the ri