The following quotations are taken from:

Benedict de Spinoza, A Political Treatise, pp. 291-298. Tran. R. H. M. Elwes. Dover 1951.

“Any natural thing whatever can be just as well conceived, whether it exists or does not exist. As then the beginning of the existence of natural things cannot be inferred from their definition, so neither can their continuing to exist. For their ideal essence is the same, after they have begun to exist, as it was before they existed. As then their beginning to exist cannot be inferred from their essence, so neither can their continuing to exist; but they need the same power to enable them to go on existing, as to enable them to begin to exist. From which it follows, that the power, by which natural things exist, and therefore that by which they operate, can be no other than the eternal power of God itself.” 291

“From this fact therefore, that is, that the power whereby natural things exist and operate is the very power of God itself, we easily understand what natural right is. For as God has a right to everything, and God’s right is nothing else, but his very power, as far as the latter is considered to b absolutely free; it follows from this, that every natural thing has by nature as much right, as it has power to exist and operate…” 291-292

“But most people believe, that the ignorant rather disturb than follow the course of nature, and conceive of mankind in nature as of one dominion within another. For they maintain, that the human mind is produced by no natural causes, but created directly by God, and is so independent of other things, that it has an absolute power to determine itself, and make a right use of reason. Experience, however, teaches us but too well, that it is no more in our power to have a sound mind, than a sound body…. everything whatever, as far as in it lies, strives to preserve its own existence…” 292

“For the bounds of nature are not the laws of human reason, which do but pursue the true interest and preservation of mankind, but other infinite laws, which regard the ternal order of universal nature, whereof man is an atom; and according to the necessity of this order only are all individual beings determined in a fixed manner to exist and operate. Whenever, then, anything in nature seems to us ridiculous, absurd, or evil, it is because we have but a partial knowledge of things, and are in the main ignorant of the order and coherence of nature as a whole, and because we want everything to be arranged according to the dictate of our own reason; although, in fact, what our reason pronounces bad, is not bad as regards the order and laws of universal nature, but only as regards the laws of our own nature taken separately.

…         Besides, it follows that everyone is so far rightfully dependent on another, as he is able to repel all violence, and avenge to his heart’s content all damage done to him, and in general to live after his own mind.

…         He has another under his authority, who holds him bound, or has taken from him arms and means of defence or escape, or inspired him with fear, or so attached him to himself by past favour, that the man obliged would rather please his benefactor than himself, and live after his mind than after his own. He that has another under authority in the first or second of these ways, holds but his body, not his mind. But in the third or fourth way he has made dependent on himself as well the mind as the body of the other; yet only as long as the fear or hope lasts, for upon the removal of the feeling the other is left independent.

…         The judgment can be dependent on another, only as far as that other can deceive the mind; whence it follows that the mind is so far independent, as it uses reason aright. Nay, inasmuch as human power is to be reckoned less by physical vigour than by mental strength, it follows that those men are most independent whose reason is strongest, and who are most guided thereby. And so I am altogether for calling a man so far free, as he is led by reason; because so far he is determined to action by such causes, as can be adequately understood by his unassisted nature, although by these causes he be necessarily determined to action.” 294-295

“If two come together and unite their strength, they have jointly more power, and consequently more right over nature than both of them both of them separately, and the more there are that have so joined in alliance, the more right they all collectively will possess.” 296

“And it is certain that the greater cause of fear every individual has , the less power, he added, that without mutual help men can hardly support life and cultivate the mind. And so our conclusion is, that that natural right, which is special to the human race, can hardly be conceived, except where men have general rights, and combine to defend the possession of the lands they inhabit and cultivate, to protect themselves, to repel all violence, and to live according to the general judgment of all. For… the more there are that combine together, the more right they collectively possess. And if this is why the schoolmen want to call man a sociable animal—I mean because men in the state of nature can hardly be independent—I have nothing to say against them.” 296-297