have different attributes, they have different natures, which will cause a specific, definable result when they interact. In the case of man, if all things have natures, man's nature is also open to rational observation and reflection. The natural law ethic states that goodness or badness can be determined by what fulfills or thwarts what is best for man's nature. The natural law provides man with a "science of happiness," with the paths that lead to real happiness. Chapter 3, "Natural Law versus Positive Law", compares natural law theory to legal positivism. The natural law is a set of ethical norms that are discovered by reason from the basic inclinations of human nature, while positive law is established by either following traditional customs, obeying the arbitrary will of those who rule the State apparatus, or using man's reason in discovering the natural law. The natural law provides an objective set of ethical norms that can potentially threaten the status quo and is considered the most appropriate way to establish positive law. However, the concept of natural law has been limited due to "widespread ignorance of and scorn", which has resulted in advocacy for legal structures based on traditional customs or arbitrary will. The chapter highlights how natural law theory has been erroneously used to defend the political status quo and how its radical and revolutionary implications were understood by Lord Acton, who considered it a matter of conscience and principle rather than might and expediency. The chapter also argues that natural law is not conservative as its principles are universal, fixed, and immutable, making it a mighty force for radical change. Chapter 4, "Natural Law and Natural Rights", highlights that classical natural law theory identified the State as the major locus of virtuous action, whereas John Locke transformed classical natural law into a theory grounded on methodological individualism, leading to the conception of natural law in politics as establishing the natural rights of each individual. The chapter argues that natural rights stem from the nature of man and the world around him, and libertarian natural-rights theory continued to be expanded and purified after Locke, reaching its culmination in the nineteenth-century works of Herbert Spencer and Lysander Spooner. Overall, the chapter emphasizes the importance of individualism and natural rights in political philosophy. Chapter 5, "The Task of Political Philosophy", argues that the major task of political philosophy is to construct a