Thomas Hobbes

Whatsoever there is of motion, is caused by some other motion, and is therefore dependent on some other cause, and so on, in an infinite series, without any first cause; or else, if there be a first cause, it must be God.

The desires, and other passions of man, are in themselves no sin. No more are the actions that proceed from those passions, till they know a law that forbids them: which till laws be made they cannot know: nor can any law be made, till they have agreed upon the person that shall make it.

No man can have a right to anything, unless he has a power to defend it.

For it is with the mind as with the body: when it is at ease, it is apt to take delight in any new object, and to be pleased with it, if it be not too difficult; but if it be troubled, it is apt to be displeased with any thing, and to be weary of all.

The greatest good is the preservation of life, and the greatest evil is death.

The value of all things contracted for, is measured by the appetite of the contractors: and therefore the just value is that which they are contented to give.

For there is no such thing as perpetual tranquility of mind, while we live here; because life itself is but motion, and can never be without desire, nor without fear, no more than without sense.

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.

The obligation of subjects to the sovereign, is understood to last as long, and no longer, than the power lasteth, by which he is able to protect them.

For to believe that any one should be so fool-hardy, as to put himself into a state of war, without necessity, is to believe that he is a fool.

For the nature of man is such, that if they be not restrained by fear of punishment, they will choose to do that which is most for their own advantage.

The passions that incline men to peace, are fear of death; desire of such things as are necessary to commodious living; and a hope by their industry to obtain them.

For there is no conception in a man's mind, which hath not at first, totally, or by parts, been begotten upon the organs of sense.

The right of nature, which writers commonly call Jus Naturale, is the liberty each man hath, to use his own power, as he will himself, for the preservation of his own nature; that is to say, of his own life; and consequently, of doing any thing, which, in his own judgement, and reason, he shall conceive to be the aptest means thereunto.

And because the condition of man, (as hath been declared in the precedent chapter) is a condition of war 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 enemies; it followeth, that in such a condition, every man has a right to every thing; even to one another's body.

The skill of making and maintaining Commonwealths, consisteth in certain rules, as doth arithmetic and geometry; not (as tennis-play) on practice only: which rules, neither poor men have the leisure, nor men that have had the leisure, have hitherto had the curiosity, or the method to find out.

For it is not the bare words, but the scope of the speaker, that giveth the true interpretation of a law.

The greatest part of mankind, in their ordinary life, are led by their senses and appetites, and consequently, by the desire of honour, riches, and pleasure; as also by the fear of pain, poverty, and other adversities.

But a man cannot be said to be in a state of nature, when he is in a city or commonwealth.

For the laws of nature, as I have shewed, are but theorems concerning what conduceth to the conservation and defence of themselves.