tural Philosophy, dealing
with consequences from the _passions_ of men; and because the passions
are _qualities_ of bodies, it falls more immediately under the head of
Physics. Politics is the whole of the second main division, and deals
with consequences from the institution of commonwealths (1) to the
rights and duties of the Sovereign, and (2) to the duty and right of
the Subject.

Ethics, accordingly, in Hobbes's eyes, is part of the science of man
(as a natural body), and it is always treated as such. But subjecting,
as he does, so much of the action of the individual to the action of
the state, he necessarily includes in his Politics many questions that
usually fall to Ethics. Hence arises the necessity of studying for his
Ethics also part of the civil Philosophy; though it happens that, in
the Leviathan, this requisite part is incorporated with the Section
containing the Science of Man.

Chapter X. is on Power, Worth, Dignity, Honour, and Worthiness. A man's
_power_ being his present means to obtain some future apparent good, he
enumerates all the sources of original and acquired power. The _worth_
of a man is what would be given for the use of his power; it is,
therefore, never absolute, but dependent on the need and judgment of
another. _Dignity_ is the value set on a man by the state. _Honour_ and
_dishonour_ are the manifestation of value. He goes through all the
signs of honour and dishonour. _Honourable_ is any possession, action,
or quality that is the sign of power. Where there is the opinion of
power, the justice or injustice of an action does not affect the
honour. He clearly means a universally accepted opinion of power, and
cites the characters of the pagan deities. So, too, before times of
civil order, it was held no dishonour to be a pirate, and even still,
duels, though unlawful, are honourable, and will be till there be
honour ordained for them that refuse. Farther on, he distinguishes
_Worthiness_, (1) from worth, and (2) from merit, or the possession of
a particular ability or desert, which, as will be seen, presupposes a
right to a thing, founded on a promise.

Chapter XI. bears the title, Of the difference of Manners; by manners
being meant, not decency of behaviour and points of the 'small morals,'
but the qualities of mankind that concern their living together in
peace and unity. Felicity of life, as before, he pronounces to be a
continual progress of desire, there being no _finis ultimus