1. The Natural Condition of Mankind from Leviathan: "war of all against all"(bellum omnium contra omnes)
In such condition, there is no place for industry; because the fruit thereof is uncertain: and consequently no culture of the earth; no navigation, nor use of the commodities that may be imported by sea; no commodious building; no instruments of moving, and removing, such things as require much force; no knowledge of the face of the earth; no account of time; no arts; no letters; no society; and which is worst of all, continual fear, and danger of violent death; and the life of man, solitary, poor, nasty, brutish, and short. ...To this war of all against all, this also consequent: That nothing can be unjust. The notions of right and wrong, justice and injustice have no place(Chapter 13)
2. Hobbes's Materialism in Elements of Law
3. Moral Relativism
Every man, for his own part, calleth that which pleaseth, and is delightful to himself, GOOD; and that EVIL which displeaseth him: insomuch that while every man differeth from other in constitution, they differ also one from another concerning the common distinction of good and evil. Nor is there any such thing as [agathon haplos], that is to say, simply good. For even the goodness which we attribute to God Almighty, is his goodness to us. And as we call good and evil the things that please and displease us; so call we goodness and badness, the qualities of powers whereby they do it. (I.7.3)
4. Law is Morality
In the state of nature, where every man is his own judge, and differeth from other concerning the names and appellations of things, and from those differences arise quarrels, and breach of peace; it was necessary there should be a common measure of all things that might fall in controversy; as for example: of what is to be called right, what good, what virtue, what much, what little, what meum and tuum(mine and yours), what a pound, what a quart, &c. For in these things private judgements may differ and beget controversy. This common measure, some say, is right reason: with whom I should consent, if there were any such thing to be found or known in return natura. But commonly they that call for right reason to decide any controversy, do mean their own. But this is certain, seeing right reason is not existent, the reason of some man, or men, must supply the place thereof; and that man, or men, is he or they, that have the sovereign power¡¦; and consequently the civil laws are to all subjects the measures of their actions, whereby to determine, whether they be right or wrong, profitable or unprofitable, virtuous or vicious, and by them the use and definition of all names not agreed upon, and tending to controversy, shall be established. As for example, upon the occasion of some strange and deformed birth, it shall not be decided by Aristotle, or the philosophers, whether the same be a man or no, but by the laws. (II.10.8)
5. Right of Nature
forasmuch as necessity of nature maketh men to will and desire bonum sibi(good for), that which is good for themselves, and to avoid that which is hurtful; but most of all that terrible enemy of nature, death ¡¦; it is not against reason that a man doth all he can to preserve his own body and limbs, both from death and pain. And that which is not against reason, men call RIGHT, or jus(right), or blameless liberty of using our own natural power and ability. It is therefore a right of nature: that every man may preserve his own life and limbs, with all the power he hath. (I.14.6)