Philosopher views

NATURAL LAW AND CIVIL LAW ARE LINKED TOGETHER

1. THE LAW OF NATURE AND CIVIL LAW CONTAIN EACH OTHER

Thomas Hobbes, Philosopher, LEVIATHAN, 1991, p. 185.

The Law of Nature, and the Civil Law, contain each other, and are of equal extent. For the Lawes of Nature, which consist in Equity, Justice, Gratitude, and other moral Vertues on these depending in the

condition of meer Nature (as I have said before in the end of the 15~ Chapter,) are not properly Lawes, but qualities that dispose men to each, and to obedience. When a Common-wealth is once settled, then are they actually L.awes, and not before; as being then the commands of the Common-wealth; and therefore also Civil Lawes.
2. THE LAW OF NATURE IS PART OF CIVIL LAW

Thomas Hobbes, Philosopher, LEVIATHAN, 1991, p. 185

For it is the Sovereign Power that obliges men to obey them. For in the differences of private men, to

declare, what is Equity, what is Justice, and what is moral Vertue, and to make them binding, there is need of the Ordinances of Sovereign Power, and punishments to be ordained for such as shall break them; which

Ordinances are therefore part of the Civil Law. The Law of Nature therefore is a part of the Civil Law is a part of the Dictates of Nature.
3. OBEDIENCE TO CIVIL LAW IS OBEDIENCE TO THE LAW OF NATURE

Thomas Hobbes, Philosopher, LEVIATHAN, 1991, p. 185

For Justice, that is to say, Performance of Covenant, and giving to every man his own, is a Dictate of the Law of Nature. But every subject in a Common-wealth, hath covenented to obey the Civil Law, (either one with another, as when they assemble to make a common Representative, or with the promise obedience that they may receive life;) And therefore Obedience to the Civil Law is part also of the Law of Nature.

CONFLICT IS INEVITABLE AMONG PEOPLE IN THEIR NATURAL STATE

1. IN NATURAL LAW, THREE CAUSES EXIST FOR CONFLICT

Thomas Hobbes, Philosopher, LEVIATHAN, 1991, p. 88.

So that in the nature of man, we find three principal causes of quarrel. First, Competition; Secondly, Difference; Thirdly, Glory. The first maketh men invade for Gain; the second, for Safety; and the third, for Reputation. The first use Violence, to make themselves Masters of other mens persons, wives, children, and cattell; the second, to defend them; the third, for trifles, as a word, a smile, a different opinion, and any other signe of undervalue, either direct in their Persons, or by reflexion in their Kindred, their Friends, their Nation, their Profession, or their Name.

Thomas Hobbes, Philosopher, DE CIVE, 1982, p. 46.

All men in the State of nature have a desire, and will to hurt, but not proceeding from the same cause, neither equally to be condemn’d; for one man according to that naturall equality which is among us, permits as much to others, as he assumes to himself (which is an argument of a temperate man, and one that rightly values his power), another, supposing himself above others, will have a License to doe what he lists, and challenges Respect, and Honour, as due to him before others, (which is an Argument of a fiery spirit:) Thus mans will to hurt ariseth from Vain glory, and the false esteeme he hath of his owne strength; the other’s from the necessity of defending himself, his liberty, and his goods against this mans violence.
3. IN NATURAL LAW, EVERY PERSON HAS A RIGHT TO ATTACK OTHERS

Thomas Hobbes, Philosopher, LEVIATHAN, 1991, p. 91

And because the condition of Man, (as hath been declared in the precedent Chapter) is a condition of Wane of every one against every one; in which case every one is governed by his own Reason; and there is nothing he can make use of, that may not be a help unto him, in preserving his life against his enemyes; It followeth, that in such a condition, every man has a Right to every thing; even to one anothers body. And therefore, as long as this naturall Right of every man to every thing endureth, there can be no security to any man, (how strong or wise soever he be,) of living out the time, which Nature ordinarily alloweth men to live.