That is, as the wise man has sovereign right to do all that reason dictates, or to live according to the laws of reason, so also the ignorant and foolish man has sovereign right to do all that desire dictates, or to live according to the laws of desire. This is identical with the teaching of Paul, who acknowledges that previous to the law--that is, so long as men are considered of as living under the sway of Nature, there is no sin. The natural right of the individual man is thus determined, not by sound reason, but by desire and power. All are not naturally conditioned so as to act according to the laws and rules of reason; nay, on the contrary, all men are born ignorant, and before they can learn the right way of life and acquire the habit of virtue, the greater part of their life, even if they have been well brought up, has passed away. Nevertheless, they are in the meanwhile bound to live and preserve themselves as far as they can by the unaided impulses of desire. Nature has given them no other guide, and has denied them the present power of living according to sound reason; so that they are no more bound to live by the dictates of an enlightened mind than a cat is bound to live by the laws of the nature of a lion. Whatsoever, therefore, an individual, considered as under the sway of Nature, thinks useful for himself, whether led by sound reason or impelled by the passions, that he has a sovereign right to seek and to take for himself as he best can, whether by force, cunning, entreaty, or any other means; consequently he may regard as an enemy any one who hinders the accomplishment of his purpose. It follows from what we have said that the right and ordinance of Nature, under which all men are born, and under which they mostly live, only prohibits such things as no one desires, and no one can attain: it does not forbid strife, nor hatred, nor anger, nor deceit, nor, indeed, any of the means suggested by desire. This we need not wonder at, for Nature is not bounded by the laws of human reason, which aims only at man's true benefit and preservation. Her limits are infinitely wider, and have reference to the eternal order of Nature, wherein man is but a speck. It is by the necessity of this alone that all individuals are conditioned for living and acting in a particular way. If anything, therefore, in Nature seems to us ridiculous, absurd, or evil, it is because we only know in part, and are almost entirely ignorant of the order and interdependence of Nature as a whole, and also because we want everything to be arranged according to the dictates of our human reason; in reality that which reason considers evil is not evil in respect to the order and laws of Nature as a whole, but only in respect to the laws of our reason.