not punished.
Every wrongdoer places himself in "a state of war." Here is the
difference between the state of nature and the state of war, which men,
says Locke, have confounded--alluding probably to Hobbes's notion of the
lawlessness of human society in the original condition.

The portion of Locke's treatise which was not accepted by the French
theorists was that relating to property. Property in lands or goods is
due wholly and only to the labor man has put into it. By labor he has
removed it from the common state in which nature has placed it, and
annexed something to it that excludes the common rights of other men.

Rousseau borrowed from Hobbes as well as from Locke in his conception of
popular sovereignty; but this was not his only lack of originality. His
discourse on primitive society, his unscientific and unhistoric notions
about the original condition of man, were those common in the middle of
the eighteenth century. All the thinkers and philosophers and fine ladies
and gentlemen assumed a certain state of nature, and built upon it, out
of words and phrases, an airy and easy reconstruction of society, without
a thought of investigating the past, or inquiring into the development of
mankind. Every one talked of "the state of nature" as if he knew all
about it. "The conditions of primitive man," says Mr. Morley, "were
discussed by very incompetent ladies and gentlemen at convivial
supper-parties, and settled with complete assurance." That was the age
when solitary Frenchmen plunged into the wilderness of North America,
confidently expecting to recover the golden age under the shelter of a
wigwam and in the society of a squaw.

The state of nature of Rousseau was a state in which inequality did not
exist, and with a fervid rhetoric he tried to persuade his readers that
it was the happier state. He recognized inequality, it is true, as a word
of two different meanings: first, physical inequality, difference of age,
strength, health, and of intelligence and character; second, moral and
political inequality, difference of privileges which some enjoy to the
detriment of others-such as riches, honor, power. The first difference is
established by nature, the second by man. So long, however, as the state
of nature endures, no disadvantages flow from the natural inequalities.

In Rousseau's account of the means by which equality was lost, the
incoming of the ideas of property is prominent. From property arose civil
s