148. There are rights which men have as members of associations,
which come to be comprised in the state, but which also exist
independently of it
149. These are 'private' rights, divided by Stephen into _(a)_
personal, _(b)_ rights of property, _(c)_ rights in private relations
150. _All_ rights are 'personal'; but as a man's body is the
condition of his exercising rights at all, the rights of it may be
called 'personal' in a special sense
151. The right of 'life and liberty' (better, of 'free life'), being
based on capacity for society, belongs _in principle_ to man as man,
though this is only gradually _recognised_
152. At first it belongs to man as against other members of his
family or tribe, then as against other tribes, then as against other
citizens, which in antiquity still implies great limitations
153. Influences which have helped to break down these limitations are
_(a)_ Roman equity, _(b)_ Stoicism, _(c)_ the Christian idea of a
universal brotherhood
154. This last is the logical complement of the idea that man as such
has a right to life; but the right is only _negatively recognised_ in
modern Christendom
155. It is ignored e.g. in war, nor is much done to enable men to
fulfil their capacities as members of humanity
156. Four questions as to the relation of the state to the right of
man as man to free life.