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they have men's true good for their object。 （23） Moreover； everyone
wishes to live as far as possible securely beyond the reach of fear； and this
would be quite impossible so long as everyone did everything he liked；
and reason's claim was lowered to a par with those of hatred and anger；
there is no one who is not ill at ease in the midst of enmity； hatred； anger；
and deceit； and who does not seek to avoid them as much as he can。 ＇16：3＇
（24） When we reflect that men without mutual help； or the aid of reason；
must needs live most miserably； as we clearly proved in Chap。 V。； we shall
plainly see that men must necessarily come to an agreement to live
together as securely and well as possible if they are to enjoy as a whole the
rights which naturally belong to them as individuals； and their life should
be no more conditioned by the force and desire of individuals； but by the
power and will of the whole body。 （25） This end they will be unable to
attain if desire be their only guide （for by the laws of desire each man is
drawn in a different direction）； they must； therefore； most firmly decree
and establish that they will be guided in everything by reason （which
nobody will dare openly to repudiate lest he should be taken for a
madman）； and will restrain any desire which is injurious to a man's fellows；
that they will do to all as they would be done by； and that they will defend
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their neighbour's rights as their own。
（16：26） How such a compact as this should be entered into； how
ratified and established； we will now inquire。
（27） Now it is a universal law of human nature that no one ever
neglects anything which he judges to be good； except with the hope of
gaining a greater good； or from the fear of a greater evil； nor does anyone
endure an evil except for the sake of avoiding a greater evil； or gaining a
greater good。 （28） That is； everyone will； of two goods； choose that which
he thinks the greatest； and； of two evils； that which he thinks the least。 （29）
I say advisedly that which he thinks the greatest or the least； for it does not
necessarily follow that he judges right。 （30） This law is so deeply
implanted in the human mind that it ought to be counted among eternal
truths and axioms。
（16：31） As a necessary consequence of the principle just enunciated；
no one can honestly promise to forego the right which he has over all
things ＇Endnote 26＇； and in general no one will abide by his promises；
unless under the fear of a greater evil； or the hope of a greater good。 （32）
An example will make the matter clearer。 （33） Suppose that a robber
forces me to promise that I will give him my goods at his will and pleasure。
（34） It is plain （inasmuch as my natural right is； as I have shown； co…
extensive with my power） that if I can free myself from this robber by
stratagem； by assenting to his demands； I have the natural right to do so；
and to pretend to accept his conditions。 （35） Or again； suppose I have
genuinely promised someone that for the space of twenty days I will not
taste food or any nourishment； and suppose I afterwards find that was
foolish； and cannot be kept without very great injury to myself； as I am
bound by natural law and right to choose the least of two evils； I have
complete right to break my compact； and act as if my promise had never
been uttered。 （36） I say that I should have perfect natural right to do so；
whether I was actuated by true and evident reason； or whether I was
actuated by mere opinion in thinking I had promised rashly； whether my
reasons were true or false； I should be in fear of a greater evil； which； by
the ordinance of nature； I should strive to avoid by every means in my
power。
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（16：37） We may； therefore； conclude that a compact is only made valid
by its utility； without which it becomes null and void。 （38） It is； therefore；
foolish to ask a man to keep his faith with us for ever； unless we also
endeavour that the violation of the compact we enter into shall involve for
the violator more harm than good。 （39） This consideration should have
very great weight in forming a state。 （40） However； if all men could be
easily led by reason alone； and could recognize what is best and most
useful for a state； there would be no one who would not forswear deceit；
for everyone would keep most religiously to their compact in their desire
for the chief good； namely； the shield and buckler of the commonwealth。
（41） However； it is far from being the case that all men can always be
easily led by reason alone； everyone is drawn away by his pleasure； while
avarice； ambition； envy； hatred； and the like so engross the mind that；
reason has no place therein。 （42） Hence； though men make … promises with
all the appearances of good faith； and agree that they will keep to their
engagement； no one can absolutely rely on another man's promise unless
there is something behind it。 （43） Everyone has by nature a right to act
deceitfully。 and to break his compacts； unless he be restrained by the hope
of some greater good； or the fear of some greater evil。
（16：44） However； as we have shown that the natural right of the
individual is only limited by his power； it is clear that by transferring；
either willingly or under compulsion； this power into the hands of another；
he in so doing necessarily cedes also a part of his right； and further； that
the Sovereign right over all men belongs to him who has sovereign power；
wherewith he can compel men by force； or restrain them by threats of the
universally feared punishment of death； such sovereign right he will retain
only so long as he can maintain his power of enforcing his will； otherwise
he will totter on his throne； and no one who is stronger than he will be
bound unwillingly to obey him。
（16：45） In this manner a society can be formed without any