Thomas Hobbes
LEVIATHAN
CHAPTER XIII
OF THE NATURAL CONDITION OF MANKIND AS CONCERNING THEIR
FELICITY AND MISERY
NATURE hath made men so equal in the faculties of body and mind as that, though there be
found one man sometimes manifestly stronger in body or of quicker mind than another, yet
when all is reckoned together the difference between man and man is not so considerable as
that one man can thereupon claim to himself any benefit to which another may not pretend as
well as he. For as to the strength of the body, the weakest has strength enough to kill the
strongest, either by secret machination or by confederacy with others that are in the same
danger with himself.
Hobbes begins by asserting that nature has made human beings roughly equal in both physical
and mental faculties. He acknowledges that there may be variations, with some individuals
being stronger or more intelligent than others. However, he emphasizes that when you
consider all these differences collectively, they are not so significant that one person can
claim exclusive benefits or privileges based on these differences.
And as to the faculties of the mind, setting aside the arts grounded upon words, and especially
that skill of proceeding upon general and infallible rules, called science, which very few have
and but in few things, as being not a native faculty born with us, nor attained, as prudence,
while we look after somewhat else, I find yet a greater equality amongst men than that of
strength.
Hobbes argues that when it comes to mental abilities (excluding skills that rely heavily on
language and the application of general and infallible rules, which he refers to as "science"),
there is even greater equality among people than in physical strength. He suggests that science
is a specialized skill possessed by very few in a limited number of areas, and it is not a natural
or native ability. Instead, it is acquired through study and practice.
For prudence is but experience, which equal time equally bestows on all men in those things
they equally apply themselves unto. That which may perhaps make such equality incredible is
but a vain conceit of one's own wisdom, which almost all men think they have in a greater
degree than the vulgar; that is, than all men but themselves, and a few others, whom by fame,
or for concurring with themselves, they approve. For such is the nature of men that however
they may acknowledge many others to be more witty, or more eloquent or more learned, yet
they will hardly believe there are many so wise as themselves; for they see their own wit at
hand, and other men's at a distance. But this proveth rather that men are in that point equal,
than unequal. For there is not ordinarily a greater sign of the equal distribution of anything
than that every man is contented with his share.
, Hobbes suggests that people may perceive an inequality in wisdom because they tend to have
an inflated opinion of their own wisdom compared to others. This is a common human trait.
Even though individuals may recognize that others possess qualities like wit, eloquence, or
learning, they often believe that their own wisdom surpasses that of the common people. In
essence, they believe their share of wisdom is sufficient, and this contentment contributes to
the sense of equality.
From this equality of ability ariseth equality of hope in the attaining of our ends. And
therefore if any two men desire the same thing, which nevertheless they cannot both enjoy,
they become enemies; and in the way to their end (which is principally their own
conservation, and sometimes their delectation only) endeavor to destroy or subdue one
another. And from hence it comes to pass that where an invader hath no more to fear than
another man's single power, if one plant, sow, build, or possess a convenient seat, others may
probably be expected to come prepared with forces united to dispossess and deprive him, not
only of the fruit of his labor, but also of his life or liberty. And the invader again is in the
danger of another.
As ppl have roughly equal abilities, everyone wants to attain their objectives. When two or
more people desire the same thing, but cannot all have it (because resources are limited), they
become potential enemies. In their pursuit of their goals, they may end up in conflict or
competition with one another. This conflict can arise not only from a desire for survival
(conservation) but also for pleasure or happiness (delectation).
And from this diffidence of one another, there is no way for any man to secure himself so
reasonable as anticipation; that is, by force, or wiles, to master the persons of all men he can
so long till he see no other power great enough to endanger him: and this is no more than his
own conservation requireth, and is generally allowed. Also, because there be some that, taking
pleasure in contemplating their own power in the acts of conquest, which they pursue farther
than their security requires, if others, that otherwise would be glad to be at ease within modest
bounds, should not by invasion increase their power, they would not be able, long time, by
standing only on their defense, to subsist. And by consequence, such augmentation of
dominion over men being necessary to a man's conservation, it ought to be allowed him.
To ensure their own safety and well-being, people may resort to a strategy called
"anticipation." This means using force or cunning to control or dominate others before others
can do the same to them. In simpler terms, it's a "get them before they get you" approach.
suggests that individuals may try to control or dominate as many other people as possible,
either through force or manipulation, until they perceive no immediate threat to their own
safety. Argues that this strategy is not only reasonable but generally accepted as necessary for
self-preservation. He contends that some people, driven by the desire for power and conquest,
may go beyond what is necessary for self-defense, seeking to expand their dominion over
others. argues that society should allow individuals to expand their dominion or power over
others to a certain extent because it is essential for their self-preservation. This implies that
there should be some recognition of the need for security and the pursuit of power, even
though it may lead to domination and conflict.
Again, men have no pleasure (but on the contrary a great deal of grief) in keeping company
where there is no power able to overawe them all. For every man looketh that his companion
should value him at the same rate he sets upon himself, and upon all signs of contempt or
undervaluing naturally endeavors, as far as he dares (which amongst them that have no
