Front Page Titles (by Subject) SECTION III - A Methodical System of Universal Law: Or, the Laws of Nature and Nations
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SECTION III - Johann Gottlieb Heineccius, A Methodical System of Universal Law: Or, the Laws of Nature and Nations 
A Methodical System of Universal Law: Or, the Laws of Nature and Nations, with Supplements and a Discourse by George Turnbull. Translated from the Latin by George Turnbull, edited with an Introduction by Thomas Albert and Peter Schröder (Indianapolis: Liberty Fund, 2008).
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The frame and constitution of man is a natural law to him.That the frame and constitution of man, and the connexions of things relative to him and his actions; i.e. in one word, the natural consequences of human affections and actions within and without man, are a natural law to man. They limit, fix or settle the effects of his behaviour and conduct; they shew what are the different results of different manners of acting; and so determine what must be done to get certain goods, and what must be done, or not done, to avoid certain evils. And man can no more alter these connexions of things, than he can alter the connexions upon which mechanical arts depend.
Now hence it follows, 1. That it is necessary for man to enquire into these connexions of things upon which his good or evil, his enjoyment or suffering, his happiness or misery depend, in order to attain to any goods. And, 2. That it is necessary for him to regulate his actions according to these connexions, in order to attain to any goods. And therefore these two may be called the primary laws of our nature: viz. the necessity we are in of knowing the connexions relative to our happiness and misery, and the necessity we are in of acting conformably to these connexions, in order to have pleasure and avoid pain. We may, if we will, call the necessary determination of every being capable of distinguishing pain from pleasure to pursue the one and avoid the other, the first law of nature. But it is more properly a determination essential to and inseparable from every reflecting being, and that which constitutes the necessity of its attending to the connexions of things relative to its happiness and misery, than a law or rule relative to the means of its happiness. The two first things therefore that offer themselves to our consideration with regard to beings capable of attaining to any goods, or of bringing any evils on themselves by their actions, are the necessity of understanding the connexions established by nature with regard to the effects or consequences of their actions, and the necessity of regulating their actions according to these fixed connexions.