succeeds; love when we can assist another in the race, happiness when we are constantly overtaking those ahead of us, unhappiness when we are constantly falling behind. And the race ends only in death.
c. The human impulses of self-preservation are not primarily in mutual harmony: this is clearly manifested in the experiences of the great world-struggle. Strife will arise, and encroachments are always to be feared. The state of nature, i.e. the state of human life as it would be without state control, is a war of all against all (bellum omnium contra omnes). The sole governing principle at this stage is the unrestrained impulse and power of the individual, and fear, hatred, and the restless human passions are supreme. But in calmer moments (sedato animo) men perceive that greater advantage can be attained by cooperation and association than by strife. This gives rise to the moral principle: Strive for peace, but if peace is impossible, warfare must be organized! This principle gives rise to the special virtues and duties; fidelity, gratitude, complaisance, forbearance, justice and self-control are necessary if peace and society are to be possible. Hence the general rule, that one must not do to others what he would not suffer from them, likewise follows from this principle. But Hobbes likewise suggests that to be just towards others and to be able to give them aid (animi magni opus proprium est auxiliari) is a sign of strength and magnanimity.
But the efficient execution and maintenance of these laws and rules require a strong political organization. The freedom of the state of nature must be surrendered. This is accomplished either by an expressed or tacit contract, by which each individual at once renounces the right of his unconditioned impulse to self-preservation
