Abstract
Given that one of the central themes in early modern moral and political thought was how the passions must be controlled and redirected, it is striking how little attention Pufendorf’s treatment of this theme has received in modern scholarship. Major studies focusing on the passions in early modern moral and political thought completely bypass Pufendorf’s views on the passions. The aim of this chapter is to fill this gap by providing an analysis of Pufendorf’s view on the passions and their motivating character in social life that contrasts with familiar scholarly accounts. It should be acknowledged at the outset that he does not articulate any comprehensive account of what the passions are, how they arise or how they can be controlled. Pufendorf’s works deal prominently with rights and duties within the framework of natural law rather than with moral virtues in relation to the passions. Thus, an extrapolation of Pufendorf’s view of the passions is not an easy task. A close examination of his writings nonetheless reveals that he was well aware of the role of the passions as a source of motivation.
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Notes
- 1.
See, for instance, Pickavé , Martin and Shapiro , Lisa (Eds.). 2012. Emotion and Cognitive Life in Medieval & Early Modern Philosophy. Oxford: Oxford University Press; James , Susan. 1997. Passion and Action : The Emotions in Seventeenth-Century Philosophy. Oxford: Oxford University Press; James, Susan. 2003. Reason, the Passions, and the Good Life. In The Cambridge History of Seventeenth-Century Philosophy, eds. Daniel Garber and Michael Ayers. Cambridge: Cambridge University Press, 1358–1396; Kahn , Victoria, Saccamano, Neil and Coli, Daniela (Eds.). 2006. Politics and the Passions 1500–1850. Princeton, NJ: Princeton University Press.
- 2.
On the relation between historical concepts of the passions and affects and contemporary discussion of the emotions, see Dixon , Thomas. 2003. From Passions to Emotions: The Creation of a Secular Psychological Category. Cambridge: Cambridge University Press.
- 3.
Heydt 2018, 24.
- 4.
Ahnert 2006, 83.
- 5.
JNG 6.1.31/LNNO 897.
- 6.
OCH, praefatio/DMC 11. Translation modified.
- 7.
JNG 6.1.28/LNNO 891. Neque vero circa jus naturae eruendum adeo tutum est solum judicium sensuum atque affectuum consulere; cum ex adverso concludi posset, illa quoque jure naturali praecipi, in quae sensus & affectus acerrime feruntur; quorum tamen pleraque isti juri adversari manifestum est.
- 8.
OHC, praefatio/DMC 10. Translation modified.
- 9.
JNG 2.2.12/LNNO 177.
- 10.
OHC 1.3.4/DMC 34. Vestibus ne indigerent bruta natura prospexit. Ast homo non ad necessitatem tantum, sed & ad ostentationem vestiri gaudet. Multi praeterea affectus atque cupidines, brutis ignoti, in mortalium genere deprehenduntur. Superflua habendi libido, avaritia, qloriae & alios eminendi cupiditas, invidia, aemulatio, ingeniorumque contentio. Indicio est, quod pleraque bella, quibus genus mortalium colliditur, ob causas gerantur brutis ignotas. Atque ista omnia stimulare homines possunt & solent, ut sibi mutuo nocere velint.
- 11.
JNG 2.1.6/PWSP 139. See also OHC, praefatio.
- 12.
JNG 6.1.7.
- 13.
JNG 6.1.8.
- 14.
JNG 6.1.5/LNNO 845. Translation modified. See also OHC 1.3.4.
- 15.
JNG 6.1.12.
- 16.
JNG 6.1.7.
- 17.
While Pufendorf consistently stresses the need of female monogamy, he notes that men can have multiple wives. Polygamous marriages might serve the purpose of fulfilling the duties of sociability in particular historical-cultural contexts. For an analysis of Pufendorf’s views on the dynamics of gender and its relation to his natural law theory, see especially Sreedhar , Susanne. 2014. Pufendorf on Patriarchy. History of Philosophy Quarterly 31: 209–227. See also Heydt 2018, 207–210; Pateman , Carole. 1988. The Sexual Contract . Stanford: Stanford University Press, 50–80.
- 18.
JNG 2.1.6/PWSP 139. In isthac ergo humanorum affectuum ferocia, & varietate, qualis futura erat hominum vita, si nullum jus eosdem componeret? Luporum, leonum, canum inter se decertantium turbam videres. Imo quilibet alteri leo, lupus, canis futurus erat, & his omnibus infestius quid; quippe cum nullum sit animans, quod homini plus, quam homo, nocere possit & velit. Et cum tot mala homines nunc invicem inferant, quando lex & poena imminet; quid futurum foret, si omnia impune fierent, si hominis desideria nullum intus fraenum compesceret?
- 19.
JNG 2.2.2/LNNO 157.
- 20.
- 21.
Hunter 2001, 154–155.
- 22.
JNG 1.1.19.
- 23.
JNG 2.2.9/PWSP 146.
- 24.
JNG 1.1.2; JNG 2.1.1.
- 25.
Kelly , Duncan. 2011. The Propriety of Liberty: Persons, Passions and Judgement in Modern Political Thought. Princeton NJ.: Princeton University Press, 4–5.
- 26.
JNG 1.3.1/PWSP 109.
- 27.
JNG 1.1.2/PWSP 100.
- 28.
JNG 2.1.5/PWSP 138.
- 29.
JNG 2.1.5/PWSP 138.
- 30.
JNG 7.1.4/PWSP 204.
- 31.
JNG 1.4.7. (2nd Edition) In this context, Pufendorf cites Richard Cumberland ’s De legibus naturae 2.26.27 approvingly here. In the second edition of De jure, Pufendorf added 40 references to Richard Cumberland’s De legibus naturae, which mostly dissociate his theory from Hobbes. For Pufendorf’s adoption of Cumberland’s natural law theory in the second edition of De jure, see Parkin 1999, 205–212.
- 32.
Jus feciale § 22.
- 33.
JNG 2.2.9/PWSP 146.
- 34.
JNG 2.1.5.
- 35.
JNG 1.4.7/PWSP 115.
- 36.
JNG 1.4.5.
- 37.
Dawson 2013, 131.
- 38.
JNG 1.4.2/PWSP 113.
- 39.
JNG 1.4.2/PWSP 113.
- 40.
Douglass , Robin. 2013. Rousseau and Hobbes: Nature, Free Will, and the Passions. Oxford: Oxford University Press, 76–82.
- 41.
JNG 1.4.2/PWSP 113. accurate volitio simblicis adprobationis ab efficaci seu proaeresi est distinguenda; quarum haec non ita necessario ab objectis particularibus dependet. In this context Pufendorf contrasts his position to Hobbes’s De homine 1.1.2.
- 42.
JNG 1.4.7.
- 43.
JNG 1.4.7/LNNO 61.
- 44.
For the medieval discussion on pre-passions, see Knuuttila , Simo. 2004. Emotions in Ancient and Medieval Philosophy. Oxford: Clarendon Press, 178–195.
- 45.
For the reception of the Stoic notions of passions in early modern discussion, see Kraye , Jill. 2012. ἀπάθεια and προπάθειαι in Early Modern Discussions of the Passions: Stoicism , Christianity and Natural History. Early Science and Medicine 17: 230–253.
- 46.
See Alanen , Lilli. 2014. Emotions in the Seventeenth and Eighteenth Century. In Sourcebook for the History of the Philosophy of Mind, eds. Simo Knuuttila and Juha Sihvola. Dordrecht: Springer, 499–503.
- 47.
OHC praefatio/DMC 9.
- 48.
OHC praefatio/DMC 9.
- 49.
See Johns , Christopher. 2013. Leibniz, Pufendorf and the Possibility of Moral Self-Governance. British Journal for the History of Philosophy 21: 288–289.
- 50.
Leibniz , Gottfried. 1998. Opinion of the Principles of Pufendorf. In Leibniz: Political Writings. Trans. and Ed. Patrick Riley. Cambridge: Cambridge University Press, 69.
- 51.
For Leibniz’s treatment of the passions, see Roinila , Markku. 2012. Leibniz on Hope. In Emotional Minds: The Passions and the Limits of Pure Inquiry in Early Modern Philosophy, ed. Sabrina Ebbersmeyer. Berlin: De Gruyter, 161–178.
- 52.
JNG 1.4.5/LNNO 58.
- 53.
Apologia § 22 in Eris scandica.
- 54.
JNG 8.3.14.
- 55.
JNG 1.4.7/LNNO 60. For Le Grand and his influence on early modern natural law thinking, see Mautner , Thomas. 2000. From Virtue to Morality: Antoine Le Grand (1629–1699) and the New Moral Philosophy. Jahrbuch für Recht und Ethik 8: 209–232.
- 56.
JNG 1.4.7/LNNO 60.
- 57.
JNG 1.4.7/LNNO 60. Illud instituto nostro sufficit annotasse, affectus utcunque vehementes voluntatis vim hautquidquam omnino extinquere: quin illos ipsos quoque qui imbecilliores animas habent, posse adquirere imperium absolutissimum in omnes suas passiones, si sat industriae adhiberetur ad eos instituendos & dirigendos;…
- 58.
Stephen H. Voss has pointed out that by “them” (les) Descartes probably defines people rather than passions. He presumably had in mind the idea that people can control their passions because they are trained by others. See Descartes, René. 1989. Passions of the Soul . Trans. Stephen H. Voss. Indianapolis: Hackett, 49 n.54. According to Descartes, “et que ceux même qui ont les plus faibles âmes pourraient acquérir un empire très absolu sur toutes leurs passions, si on employait assez d’industrie à les dresser et à les conduire”. Descartes, René. 2001. Les passions de l’ame. In Oeuvres Complètes de René Descartes. Ed. André Gombay. Charlottesville, VA: InteLex Corp., XI, 370.
- 59.
JNG 1.4.8/LNNO 62.
- 60.
JNG 1.4.7/PWSP 115.
- 61.
JNG 1.4.4/PWSP 113–114.
- 62.
JNG 2.1.7/PWSP 139.
- 63.
JNG 2.3.2/LNNO 181. Translation modified.
- 64.
JNG 2.1.7/PWSP 139.
- 65.
PSG 7.1/181.
- 66.
JNG 7.6.5/LNNO 1060.
- 67.
JNG 7.6.6/PWSP 232.
- 68.
JNG 2.1.7/PWSP 139. (2nd Edition) Quanquam ista ingeniorum & inclinationum varietas alia ratione in insigne decus & emolumentum generi humano cedit, dum ex ea ipsa rite temperata mirabilis ordo atque pulcritudo resultare apta est, qui omnimoda similitudo hautquidquam productura erat. Simulque minus collisionum in tanta hominum multitudine futuram erat, ingeniis in diversa studia tendentibus.
- 69.
See Saastamoinen , Kari. 2010. Pufendorf on Natural Equality, Human Dignity, and Self-Esteem. Journal of the History of Ideas 71: 42.
- 70.
JNG 3.2.2.
- 71.
JNG 3.2.8. See also JNG 6.3.2.
- 72.
JNG 6.1.28/LNNO 891. Translation modified. Enimvero neque ista affectuum repugnantia apud omnes mortales <, etiam quibus cultura sui cordi est,> aequaliter deprehenditur; & eandem jactantibus reponi non absurde potest; ipsam non tam ex congenito principio, quam ex diuturnis moribus, qui naturae indolem mentiantur, provenire. (The second edition is in brackets).
- 73.
JNG 1.2.6/LNNO 30. Translation modified.
- 74.
JNG 1.2.7/LNNO 31.
- 75.
JNG 1.2.6/LNNO 29.
- 76.
JNG 1.2.7/LNNO 31–32.
- 77.
JNG 1.2.7/LNNO 32. Et inter peccata illa potissimum ruborem incutiunt, quae peculiariter infirmitatem aut abjectionem animi arguunt, quaeque adeo nos viliores reddunt; & quidem non apud quosvis, sed apud illos, á quibus praecipue aestimari cupimus.
- 78.
JNG 6.1.29/LNNO 894.
- 79.
JNG 6.1.31/LNNO 897–898. Translation modified. Igitur dignitati suae conservandae < simulque praescindendis illicitae aut intempestivae Veneris occasionibus > studens natura istum pudorem commenta est, quo & solicite ista membra tegerentur, ne oculis semper exposita irritarent libidinem quovis tempore paratam; & eo magis Venere illicita abstineretur, quod & legitimam non nisi tecte & remotis arbitris obire pudoris teneritas subigeret. Inde protoplasti post depravatam affectuum harmoniam, cum illis partibus inordinatam libidinem sibi velut portam struere animadverterent, merito pudore suffundebantur, tanta in se imperfectione jam deprehensa, cui utcunque ὰ tegumentis nonnihil remedii arcessitum ibant. (The second edition is in brackets).
- 80.
JNG 8.3.22.
- 81.
JNG 1.2.7.
- 82.
JNG 2.4.5.
- 83.
JNG 2.4.1/LNNO 238.
- 84.
For Bacon ’s views on the directing and tempering mind, see Corneanu , Sorana. 2011. Regimens of the Mind: Boyle, Locke , and the Early Modern Cultura Animi Tradition. Chicago: Chicago University Press, 14–45.
- 85.
JNG 2.4.2/LNNO 232. Cultura animi, ad quam capessendam omnes homines obstringuntur, & quae ad rite obeundum hominis officium est necessaria, huc potissimum redit, ut recte sese habeant sententiae de rebus, quae ad officium ipsius respiciunt, ac ut rite formetur judicium & aestimatio circa res, quae adpetitum stimulare solent, utque motus animi ad normam sanae rationis revocentur, & temperentur.
- 86.
JNG 2.4.11. In this context, Pufendorf cites Pierre Charron ’s neo-Stoic references in De la sagesse: trois livres, 2.4.1–2.
- 87.
Hochstrasser 2000, 95–96.
- 88.
Eris Scandica, 91; 127. See Hochstrasser 2000, 41.
- 89.
EJU 1.11.6. See also JNG 2.4.8.
- 90.
JNG 2.4.6/LNNO 238.
- 91.
JNG 2.4.7/LNNO 239.
- 92.
JNG 2.4.12/LNNO 246–247.
- 93.
JNG 2.4.12/LNNO 247–248.
- 94.
JNG 6.1.3/LNNO 840–841.
- 95.
JNG 6.1.3/LNNO 841. Enimvero usque adeo non sequitur, jus naturae ista non praecipere, quia in eadem instinctus naturalis fertur; ut potius exinde adpareat, naturam ista quam accuratissime voluisse observari, utpote incolumitatem generis humani immediate conservantia: dum velut diffisa soli rationis dictamina eidem succenturiari jussit instinctum ita vehementem, ut difficulter admodum homo in contrarium niti queat.
- 96.
JNG 6.1.3/LNNO 841. Equidem novimus multum differre, instinctum naturalem, & dictamen rationis; in compluribus quoque ea in diversum tendere; & istum huic reluctantem esse compescendum; quod ipsum posse animi sit non degeneris. Enimverὀ quanquam solus instinctus per se non obligat; contingit tamen, ut ad aliquid obligemur, ad quod per instinctum quoque inclinabamur.
- 97.
JNG 6.2.1/PWSP 198. Translation modified.
- 98.
JNG 4.11.2/LNNO 625. Translation modified.
- 99.
JNG 6.2.11.
- 100.
JNG 6.1.4.
- 101.
JNG 6.1.24/LNNO 884.
- 102.
JNG 6.1.7.
- 103.
JNG 6.1.24/LNNO 884.
- 104.
Tully , James. 1991. Introduction. In Pufendorf, Samuel. 1991. On the Duty of Man and Citizen . Trans. Michael Silverthorne and Ed. James Tully. Cambridge: Cambridge University Press, xxiii.
- 105.
OHC, praefatio/DMC 9. Ex quo & illud fluit, ut, quia forum humanum circa externas tantum hominis actiones occupatur, ad ea autem, quae intra pectus latitant, nec aliquem effectum, aut signum foras produnt, non penetret, adeoque nec circa eadem sit solicitum, jus quoque naturale magman partem circa formandas hominis exteriores actiones versetur.
- 106.
JNG 2.4.1/LNNO 231.
- 107.
JNG 2.4.13.
- 108.
OHC 1.5.2/DMC 46.
- 109.
JNG 2.4.9.
- 110.
Introduction 9.
- 111.
JNG 7.6.9/PWSP 233.
- 112.
JNG 2.3.14/PWSP 151. (2nd Edition) Quo loco tamen & illud monendum, nos in eruanda hominis conditione amori proprio priorem locum assignasse, non quod quilibet seipsum solum reliquis omnibus ubique praeferre debeat, aut omnia propria utilitate metiri, eamque, quatenus ab aliorum commodo separata est, summum sibi scopum proponere. Sed quia amorem proprium naturaliter homo prius sentit, quam aliorum curam eo ipso, quod naturaliter prius est sentire sui, quam aliorum existentiam. Deinde quia ut ego mei ipsius curam habeam, ad neminem propius, quam ad meipsum spectat. Licet enim scopum nobis praefigamus bonum commune, tamen cum ego quoque generis humani pars sim, cujus saluti aliqua etiam cura debetur, nemo sane est, cui distincta magis & specialis mei cura incumbere possit, quam mihimetipsi.
- 113.
See Tolonen 2013, 41–43.
- 114.
Korkman , Petter. 2008. Man and Citizen : On Sociability and State in Early Modern Natural Law. COLLeGIUM: Studies across Disciplines in the Humanities and Social Sciences 4: 14.
- 115.
Hutcheson , Francis. 2013. Logic, Metaphysics and the Natural Sociability of Mankind. Eds. James Moore and Michael Silverthorne. Indianapolis: Liberty Fund, 202.
- 116.
Schröder 2003, 306–307.
- 117.
Hutcheson 2013, 203.
- 118.
Graham , Gordon. 2014. Francis Hutcheson and Adam Ferguson on Sociability. History of Philosophy Quarterly 31: 319–320.
- 119.
See Maurer , Christian. 2013. Self-Interest and Sociability. In The Oxford Handbook of British Philosophy in the Eighteenth Century, ed. James Harris. Oxford: Oxford University Press, 291–314.
- 120.
It is worth noting that ‘altruism’ and ‘egoism’ are nineteenth-century terms, and cannot easily be applied to seventeenth-century philosophy.
- 121.
JNG 3.3.15.
- 122.
For Hobbes’s view on “egoism”, see Gert , Bernard. 1996. Hobbes’s Psychology. In The Cambridge Companion to Hobbes, ed. Tom Sorel. Cambridge: Cambridge University Press, 167–168.
- 123.
JNG 2.5.6.
- 124.
Saether 2017, 68.
- 125.
For instance, on the role of amour-propre among the seventeenth-century neo-Augustinian French moral philosophers, see Levi , Anthony. 1964. French Moralists: The Theory of the Passions, 1585 to 1649. Oxford: Clarendon Press; Moriarty , Michael. 2006. Fallen Nature, Fallen Selves: Early Modern French Thought II, Oxford: Oxford University Press.
- 126.
See Stuart-Buttle , Tim. 2017. ‘A Burthen too Heavy for Humane Sufferance’: Locke on Reputation. History of Political Thought 38: 644–680.
- 127.
JNG 2.3.18/PWSP 154.
- 128.
- 129.
JNG 2.3.16/LNNO 212. Translation modified.
- 130.
JNG 2.3.16/PWSP 152.
- 131.
JNG 2.3.13/LNNO 204.
- 132.
JNG 2.3.16/PWSP 153.
- 133.
JNG 2.3.16/PWSP 153. (2nd Edition) Quin & hoc ratio satis dictitat, quod cui salus & conservatio sua cordi est, aliorum curam abdicare non possit. Cum enim nostra incolumitas & felicitas magnam partem a benevolentia & auxilio aliorum dependeat, & vero ea sit hominum natura, ut pro benefactis paria sibi reponi velint, ubi id non ift, animum benefaciendi exuant: utique nemo sanus sui conservationen ita sibi pro scopo pronere potest, ut aliorum omnium respectum exuat. Sed potius quo magis se cum ratione amat, eo magis officiis suis ut alii ipsum ament, curabit.
- 134.
JNG 2.3.18/PWSP 154.
- 135.
OHC 2.5.4/DMC 133.
- 136.
JNG 7.1.10/PWSP 208.
- 137.
Ahnert , Thomas. 2009. Problematische Bindungswirkung: Zum ‘Epikureismus’ im Naturrecht der deutschen Frühaufklärung. In Das Naturrecht der Geselligkeit: Anthropologie, Recht und Politik im 18. Jahrhundert, eds. Vanda Fiorillo and Frank Grunert . Berlin: Duncker & Humblot, 41–43.
- 138.
This also seems to be the case in Hobbes’s moral psychology, see Olsthoorn , Johan. 2014. Worse than Death: The Non-Preservationist Foundations of Hobbes’s Moral Philosophy. Hobbes Studies 27: 148–170.
- 139.
Habitu § 33.
- 140.
For Pufendorf’s theory of toleration, see especially Seidler , Michael. 2003. The Politics of Self-Preservation: Toleration and Identity in Pufendorf and Locke . In Early Modern Natural Law Theories: Contexts and Strategies in the Early Enlightenment, eds. Tim J. Hochstrasser and Peter Schröder . Dordrecht: Kluwer Academic Publisher, 227–255; Döring , Detlef. 1998. Samuel von Pufendorf and Toleration. In Beyond the Persecuting Society: Religious Toleration before the Enlightenment, eds. Johan Christian Laursen and Cary J. Nederman. Philadelphia: University of Pennsylvania Press, 178–196; Zurbuchen , Simone. 1996. Samuel Pufendorf’s Concept of Toleration. In Difference and Dissent: Theories of Tolerance in Medieval and Early Modern Europe, eds. Cary J. Nederman and John Christian Laursen. Lanham, Boulder, New York & London: Rowman & Littlefield Publisher, 163–184; Ahnert , Thomas. 2011. Samuel Pufendorf and Religious Intolerance in the Early Enlightenment. In Natural Law and Toleration in the Early Enlightenment, eds. Jon Parkin and Timothy Stanton. Oxford: Oxford University Press, 15–33.
- 141.
JNG 2.3.21/LNNO 224.
- 142.
JNG 2.3.21/LNNO 224. Translation modified.
- 143.
OHC, prefatio/DMC 9.
- 144.
Zurbuchen 1996, 166–172.
- 145.
OHC 2.11.4/DMC 152.
- 146.
JNG 7.4.8.
- 147.
See Saastamoinen 1995, 45–46.
- 148.
JNG 2.4.3/LNNO 233.
- 149.
Habitu § 47/NQRRCS 101.
- 150.
OHC 1.3.13.
- 151.
OHC 1.4.9/DMC 45.
- 152.
OHC 1.3.11/DMC 37. See also JNG 2.3.20.
- 153.
De habitu § 5/NQRRCS 18.
- 154.
Seidler 2015, 3.5.
- 155.
JNG 2.4.2/LNNO 232.
- 156.
JNG 2.4.4/LNNO 233.
- 157.
JNG 2.4.3/LNNO 233. habet tamen quevis seria persuasio de Numine, ejusque providentia sub quocunque conceptu particulari, aut modo cultus hanc efficaciam, ut homines reddat officii observantiores…Argumento est, quod & olim & nunc dentur, religioni pro salute animarum pestiferae addicti, puta Muhammedanae, aut Ethnicae, quos propter suam de providentia Numinis persuasionem non spernenda honesti & officii cura agitat, ut saltem quoad exteriores actus plurimis Christianorum non videantur concedere. Imo sunt, qui longinquis peregrinationibus observasse se ferant, Christianam religionem peculiares populorum versus certa vitia inclinationes non mutasse, nec veritatem religionis moribus & actionibus externis discerni.
- 158.
JNG 2.4.4/LNNO 237.
- 159.
Habitu 48/NQRRCS 103. See also OHC 1.4.2.
- 160.
Habitu § 7/NQRRCS 20.
- 161.
OHC 2.5.9/DMC 134.
- 162.
JNG 7.1.11/LNNO 965.
- 163.
OHC 1.5.3/DMC 47. Translation modified.
- 164.
JNG 2.3.18/LNNO 214.
- 165.
JNG 7.1.7/PWSP 206.
- 166.
JNG 7.1.6/PWSP 205.
- 167.
JNG 7.1.6. See also De Statu § 6.
- 168.
JNG 7.1.7/LNNO 959–960. Translation modified.
- 169.
Hobbes, Thomas. 1983. De cive: The Latin Version. Ed. Howard Warrender. Oxford: Clarendon Press, 93.
- 170.
JNG 7.4.3/PWSP 220.
- 171.
JNG 3.6.9/LNNO 413.
- 172.
JNG 8.6.5/LLNO 1296.
- 173.
JNG 3.6.13/LNNO 422. Verum in priori argumento ambiguo sensu vocabuli metus luditur. Alterius enim plane generis est metus, ob quem homines in civitates congregantur, quam is, de quo heic agimus. Ille enim est cautio circa declinandum aliquod malum, quod indefinite potest accidere. Hic autem est terror ex cominus intentato gravi malo, cuique repellendo ipso non sufficio, ortus. Igitur longe diversae indolis sunt pacta, quibus mutuum auxilium paciscimur, ne singuli ὰ communin hoste opprimamur; & quibus quid promittimus, ut effugiamus malum, ab altero injuste nobis intentantum.
- 174.
JNG 2.2.11/LNNO 175.
- 175.
JNG 8.3.11/PWSP 252.
- 176.
JNG 1.6.14/LNNO 106.
- 177.
JNG 1.6.12/PWSP 126. Enimvero quia naturalis humanae voluntatis libertas nullo morali vinculo extinguitur, ea quoque in plurimis mortalium est animi levitas aut malitia, ut istas imperii rationes insuper habeant: igitur aliud accedere oportet, quod validiore momento enormes libidines, quam pudoris & decori sensus, premat. Idque eo magis est necessarium, quod pleraque hominum malitia aliis damno vergit. Nam alias facilius sibi quisque poterat relinqui, si nemo peccando, nisi sibi noceret. Istum porro effectum nihil habere deprehendimus, praeter metum mali alicujus, ob violatam obligationem infligendi ab aliquo valentiore, cujus intererat ab ista non fuisse discessum.
- 178.
JNG 8.3.3; JNG 1.4.7.
- 179.
JNG 7.4.3/PWSP 220.
- 180.
JNG 7.2.3/PWSP 209.
- 181.
JNG 7.2.5/PWSP 209–210.
- 182.
OHC 2.12.8/DMC 156.
- 183.
JNG 2.1.2.
- 184.
JNG 7.8.6/PWSP 239.
- 185.
JNG 7.1.4/PWSP 204.
- 186.
JNG 7.2.5.
- 187.
JNG 1.6.10/PWSP 124.
- 188.
JNG 2.1.1/PWSP 136. On Hobbes’s theory of the will and the fear of punishment, see Skinner , Quentin. 1997. Liberty before Liberalism. Cambridge: Cambridge University Press, 7–10.
- 189.
JNG 6.3.10/LNNO 944. In this context, Pufendorf cites De cive 9.9.
- 190.
For the political significance of the early modern discussion of animal and human freedom, see Brett , Annabel. 2011. Changes of State: Nature and Limits of the City in Early Modern Natural Law. Princeton, NJ: Princeton University Press, 37–61.
- 191.
JNG 7.9.4/PWSP 242. Ad internam civitatum tranquillitatem necessarium est, ut voluntates civium ita temperentur & dirigantur, prout saluti civitatis expedit. Inde summorum imperantium est, non solum idoneas ei fini leges praescribere; sed publicam disciplinam ita sancire, ut non tam metu supplicorum, quam assuetudine cives ad legum praescripta ses componant. <Quippe cum solae poenae non tam ingenerent curam benefaciendi (hoc quippe est opus rationis & disciplinae), quam solicitudinem, ne quis in maleficio deprehendantur. > (The second edition is in brackets).
- 192.
JNG 6.1.11/LNNO 860.
- 193.
JNG 8.1.5.
- 194.
For instance, Pufendorf’s influence can be seen in the discussion of economic policy among the leading Swedish mercantilists, such as Anders Nordencrantz , and Anders Berch , who saw the role of states as rationalizing the economy and civilising the people. Magnusson , Lars. 1987. Mercantilism and “Reform” Mercantilism: The Rise of Economic Discourse in Sweden during the Eighteenth Century. History of Political Economy 19: 427–428.
- 195.
JNG 2.4.17/LNNO 258.
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Haara, H. (2018). Passions. In: Pufendorf’s Theory of Sociability: Passions, Habits and Social Order . The New Synthese Historical Library, vol 77. Springer, Cham. https://doi.org/10.1007/978-3-319-99325-6_3
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