CHAPTER IV.—OF CHARITY.
CHAPTER V.—OF RIGHTS. Section I.—Of the definition and division of Rights. Section II.—Of the so-called Rights of Animals. Section III.—Of the right to Honour and Reputation. Section IV.—Of Contracts. Section V.—Of Usury.
CHAPTER VI.—OF MARRIAGE. Section I.—Of the Institution of Marriage. Section II.—Of the Unity of Marriage. Section III.—Of the Indissolubility of Marriage.
CHAPTER VII.—OF PROPERTY. Section I.—Of Private Property. Section II.—Of Private Capital. Section III.—Of Landed Property.
CHAPTER VIII.—OF THE STATE. Section I.—Of the Monstrosities called Leviathan and Social Contract. Section II.—Of the theory that Civil Power is an aggregate formed by subscription of the powers of individuals. Section III.—Of the true state of Nature, which is the state of civil society, and consequently of the Divine origin of Power. Section IV.—Of the variety of Polities. Section V.—Of the Divine Right of Kings and the Inalienable Sovereignty of the People. Section VI.—Of the Elementary and Original Polity. Section VII.—Of Resistance to Civil Power. Section VIII.—Of the Right of the Sword. Section IX.—Of War. Section X.—Of the Scope and Aim of Civil Government. Section XI.—Of Law and Liberty. Section XII.—Of Liberty of Opinion.
ADDENDA ET CORRIGENDA
p. 31. Aristotle calls the end [Greek: to telos]; the means, [Greek: ta pros to telos] (St. Thomas, ea quae sunt ad finem); the circumstances, [Greek: ta ein ois hae praxis].
Observe, both end and means are willed directly, but the circumstances indirectly.
The end is intended, [Greek: boulaeton]; the means are chosen, [Greek: proaireton]; the circumstances are simply permitted, [Greek: anekton], rightly or wrongly. The intention of the end is called by English philosophers the motive; while the choice of means they call the intention, an unfortunate terminology.
p. 42, §. 3. "As the wax takes all shapes, and yet is wax still at the bottom; the [Greek: spokeimenon] still is wax; so the soul transported in so many several passions of joy, fear, hope, sorrow, anger, and the rest, has for its general groundwork of all this, Love." (Henry More, quoted in Carey's Dante, Purgatorio, c. xviii.) Hence, says Carey, Love does not figure in Collins's Ode on the Passions.