Such are the fantasies of those who imagine that the Supreme Deity strikes bargains about the sins of men. That is, that he accepts the offering of gifts or of any kind of rituals (especially those devised by men’s puny minds) in satisfaction for wrongs which men have committed, or are about to commit; or that a man can be freed, by any satisfaction offered for sin, from the obligation to perform the duties of piety and goodness in the future. Even more detestable is the insanity of those who hold that the Deity favors certain sins and treats them as jokes—as the old pagans imagined that the gods smiled at the perjuries of lovers; they even established different gods as patrons of nearly every different kind of crime. One must also outlaw the impiety of those who dare to hope that their wicked prayers will find favor with God, by which they seek to bring down some undeserved evil on others for their own benefit, or that a religion will be pleasing to him whose teachings tend to subvert the common laws of sociability, as when they teach for example that faith is not to be kept with men who differ from them in religion, that nothing is forbidden in the propagation of a religion, and so on. These, I say, and similar monstrous doctrines, as alike contumelious to God and his authority and inimical to all religion and moral goodness among men, are to be thoroughly detested by all good men. [I.4.5.vi]
[Pufendorf is considering “the usefulness of religion in human life” as “the ultimate and the strongest bond of human society.” Carmichael comments:]
By the term religion here, of which these things are said, we are not so much to understand the narrow sense of the direct worship of God, as that universal respect for Him as Supreme Lord and Judge which should be involved in all obedience to law, upon whose removal, ideas of moral good and evil become empty noises. Some, including Grotius himself, Rights of War and Peace, Prolegomena, sec. 12, have rashly taken up a contrary opinion; and some have championed it in our time with an ulterior motive, namely, to conceal the hideous features of atheism under whatever disguise they can. But this matter requires a fuller discussion than the plan of this course allows: see the remarks of the distinguished Barbeyrac against the censure of Anonymous (i.e., the celebrated Leibniz), secs. 13 ff.6 [I.4.9.i]
It is not a superfluous obligation for a man to take care of himself with regard for the law and for the superior who has made the law. We have discussed the grounds on which a man is obliged by the law to look after himself at p. 53. [I.5.1.i]
Pufendorf passes too lightly over the cultivation of the mind, a subject which has an important place among the duties which natural law prescribes. This seems to be virtually the only thing which some recent writers understand by ethics when they opt to distinguish ethics from natural jurisprudence. In various editions of this treatise several commentators have corrected this defect from the author himself by placing the material from Of the Law of Nature and Nations, II.IV, in their text or in footnotes or appendices. We decided to insert the following supplement here, which is largely excerpted from that source,2 as we indicated in the preface. [I.5.2.i]
On the duties of a man toward his own mind3
The cultivation of the mind consists particularly in these things: to fill it with sound opinions in matters relating to duties; to learn how to judge rightly of the objects which commonly stimulate human desire; to be accustomed to command the passions by the norm of reason; and to be duly instructed in some honest skill appropriate to one’s conditions and manner of life.
1. Among the opinions or beliefs with which the mind must be filled, the most important is a sure and firm conviction of the topics surveyed in Of the Law of Nature and Nations, II.IV, on God as the Creator, Preserver and Governor of this Universe. This conviction not only implies a specific human duty (which that chapter impresses upon us), but is also the foundation of a kind of joyful peace, which pervades the human mind; it is also the mainstay of the practice of all integrity toward other men. Hence a right conviction about the existence and providence of the Deity is a duty, in different respects, toward God, toward ourselves, and toward other men.
2. After the knowledge of God, it is of the greatest possible value to every man that he properly know himself, as he relates to God and to other men. In the former respect, each man should know that he was created by God, and depends wholly on his effective providence; and he is thus held by a most sacred bond to worship him, and to conduct himself with God in view in all things, however contrary this may be to his own or other men’s desires. He ought also to know that he has been endowed by his Creator with a rational faculty, whose right use requires that he should not be carried along by blind impulse, like an animal; but should set before himself an end worthy of his nature, and should use means fitly chosen for its achievement; and thus not wander through this world but proceed purposefully, which is the prerogative of a wise man. With respect to other men, each man should recognize that, however great he seems to himself, he is but a small part of the human race; in which every other man naturally plays an equal part: and therefore, since sound reason teaches us to make similar judgments about similar things, he must permit to others in similar circumstances everything that he claims for himself; and should no more prefer his private convenience to the common good of the human race, than he would privilege the comfort of his smallest limb over the health of his whole body.
3. Next, what is relevant to a man’s due knowledge of himself is that he should have taken the measure of his own strength and the effect which his individual actions can produce on external things. He who has duly weighed this will readily acknowledge that there are some things which cannot be promoted or prevented by his own actions; others, which seem to depend somewhat on the influence of his own actions, but in such a way that innumerable other causes may intervene and frustrate his efforts; others finally which depend wholly on the determination of his will, and such are every man’s free actions. A man should give particular attention to the last, to bring them into line with the norm of sound reason, since they alone in themselves, can be imputed to him, for praise or blame, reward or punishment.
4. A man should give due attention to the things which do not wholly depend on human will, provided that they do not altogether exceed the influence of his actions, and if they tend toward his legitimate end and deserve to receive his attention. Everything else should be committed to divine providence; nor ought anyone to disturb himself on account of evils which have befallen him, or may befall him, without his fault. This eliminates no small part of human cares. And just as in those things which give scope to human foresight, we should not blindly entrust the matter to a throw of the dice, as it were, so, if we do what it is in our power to do, for the rest we cannot control an outcome which is unforeseen and not dependent on our direction. And just as it is the part of a wise man not only to see what is immediately before him, but also to foresee what will be, so far as the human condition allows, and constantly to pursue a policy duly formed by this consideration, so it is also the part of a wise man that he not easily allow himself to be turned away either by fear or by enticement of present pleasure. On the other hand, it is characteristic of a stolidly obstinate person to struggle against the stream, and not adapt to things when he cannot adapt them to himself. Finally, since the outcome of future events is uncertain, one must not have too secure a confidence in the present nor anticipate the future with too anxious concern; arrogance in prosperity and despair in adversity are to be equally eschewed.
5.