rength,
men are equal in _prudence_, which is but experience that comes to all.
People indeed generally believe that others are not so wise as
themselves, but 'there is not ordinarily a greater sign of equal
distribution of anything than that every person is contented with his
share.'

Of this equality of ability, the consequence is that two men desiring
the exclusive possession of the same thing, whether for their own
conservation or for delectation, will become enemies and seek to
destroy each other. In such a case, it will be natural for any man to
seek to secure himself by anticipating others in the use of force or
wiles; and, because some will not be content with merely securing
themselves, others, who would be content, will be driven to take the
offensive for mere self-conservation. Moreover, men will be displeased
at being valued by others less highly than by themselves, and will use
force to extort respect.

Thus, he finds three principal causes of quarrel in the nature of
man--_competition, diffidence_ (distrust), and _glory_, making men
invade for gain, for safety, and for reputation. Men will accordingly,
in the absence of any power to keep them in awe, be in a constant state
of war; by which is meant, not actual fighting, but the known
disposition thereto, and no assurance to the contrary.

He proceeds to draw a very dismal picture of the results of this state
of enmity of man against man--no industry, no agriculture, no arts, no
society, and so forth, but only fear and danger of violent death, and
life solitary, poor, nasty, brutish, and short. To those that doubt the
truth of such an 'inference made from the passions,' and desire the
confirmation of experience, he cites the wearing of arms and locking of
doors, &c., as actions that accuse mankind as much as any words of his.
Besides, it is not really to accuse man's nature; for the desires and
passions are in themselves no sin, nor the actions proceeding from
them, until a law is made against them. He seeks further evidence of an
original condition of war, in the actual state of American savages,
with no government at all, but only a concord of small families,
depending on natural lust; also in the known horrors of a civil war,
when there is no common power to fear: and, finally, in the constant
hostile attitude of different governments.

In the state of natural war, the notions of right and wrong, justice
and injustice, have no place, there being no