19. This is the plain difference between the state of nature and the state of war. Some men -- notably Hobbes -- have treated them as the same; but in fact they are as distant from one another as a state of peace, good will, mutual assistance and preservation is distant from a state of enmity, malice, violence and mutual destruction. A state of nature, properly understood, involves
men living together according to reason, with no-one on Earth who stands above them both and has authority to judge between them
Whereas in a state of war
a man uses or declares his intention to use force against another man, with no-one on Earth to whom the other can appeal for relief.
It is the lack of such an appeal that gives a man the right of war against an aggressor, not only in a state of nature but even if they are both subjects in a single society. [The rest of this section expands on Locke’s version in ways that ·dots· can’t easily
indicate.] If a thief has already stolen all that I am worth and is not a continuing threat to me, I may not harm him except through an appeal to the law. But if he is now setting on me to rob me—even if it’s just my horse or my coat that he is after—I may kill him. There is the law, which was made for my protection, but there is no time for it to intervene to save me from losing my goods and perhaps losing my life (and if I lose that there is no reparation). Furthermore, it is the thief’s fault that there is no time for an appeal to the judge that stands over him and me—namely, the law—and so I am allowed to make my own defence, and to be at war with the thief and to kill him if I can. What puts men into a state of nature is the lack of a common judge who has authority; the use of unlawful force against a man’s person creates a state of war, whether or not there is a common judge and (therefore) whether or not they are in a state of nature.