_Right reason._] By right reason in the natural state of men, I understand not, as many do, an infallible faculty, but the act of reasoning, that is, the peculiar and true ratiocination of every man concerning those actions of his, which may either redound to the damage or benefit of his neighbours. I call it peculiar, because although in a civil government the reason of the supreme, that is, the civil law, is to be received by each single subject for the right; yet being without this civil government, in which state no man can know right reason from false, but by comparing it with his own, every man’s own reason is to be accounted, not only the rule of his own actions, which are done at his own peril, but also for the measure of another man’s reason, in such things as do concern him. I call it true, that is, concluding from true principles rightly framed, because that the whole breach of the laws of nature consists in the false reasoning, or rather folly of those men, who see not those duties they are necessarily to perform towards others in order to their own conservation. But the principles of right reasoning about such like duties, are those which are explained in the second, third, fourth, fifth, sixth, and seventh articles of the first chapter. [Sidenote: That the fundamental law of nature, is to seek peace where it may be had, and, where not, to defend ourselves.] 2. But the first and fundamental law of nature is, _that peace is to be sought after, where it may be found; and where not, there to provide ourselves for helps of war_. For we showed in the last article of the foregoing chapter, that this precept is the dictate of right reason; but that the dictates of right reason are natural laws, that hath been newly proved above. But this is the first, because the rest are derived from this, and they direct the ways either to peace or self-defence. [Sidenote: The first special law of nature is, that our rights to all things ought not to be retained.] 3. But one of the natural laws derived from this fundamental one is this: _that the right of all men to all things ought not to be retained; but that some certain rights ought to be transferred or relinquished_. For if every one should retain his right to all things, it must necessarily follow, that some by right might invade, and others, by the same right, might defend themselves against them. For every man by natural necessity endeavours to defend his body, and the things which he judgeth necessary towards the protection of his body. Therefore war would follow. He therefore acts against the reason of peace, that is, against the law of nature, whosoever he be, that doth not part with his right to all things. [Sidenote: What it is to quit our right: what to convey it.]