▁that ▁mor ality ▁was ▁human , ▁conventional ▁and ▁self - inter ested ." ▁In ▁doing ▁so , ▁C umber land ▁de - emph as ized ▁the ▁overlay ▁of ▁Christian ▁dog ma ▁( in ▁particular , ▁the ▁doctrine ▁of ▁" original ▁sin " ▁and ▁the ▁corresponding ▁pres umption ▁that ▁humans ▁are ▁in cap able ▁of ▁" per fect ing " ▁themselves ▁without ▁divine ▁inter vention ) ▁that ▁had ▁acc ret ed ▁to ▁natural ▁law ▁in ▁the ▁Middle ▁A ges . ▁ ▁By ▁way ▁of ▁contrast ▁to ▁Hob bes ' s ▁multip licity ▁of ▁laws , ▁C umber land ▁states ▁in ▁the ▁very ▁first ▁sentence ▁of ▁his ▁Tre at ise ▁of ▁the ▁La ws ▁of ▁Nature ▁that ▁" all ▁the ▁La ws ▁of ▁Nature ▁are ▁redu c ' d ▁to ▁that ▁one , ▁of ▁B ene vol ence ▁toward ▁all ▁R ational s ." ▁He ▁later ▁clar ifies : ▁" By ▁the ▁name ▁R ational s ▁I ▁beg ▁leave ▁to ▁understand , ▁as ▁well ▁God ▁as ▁Man ; ▁and ▁I ▁do ▁it ▁upon ▁the ▁Author ity ▁of ▁Cic ero ." ▁C umber land ▁arg ues ▁that ▁the ▁m ature ▁development ▁(" per fection ") ▁of ▁human ▁nature ▁involves ▁the ▁individual ▁human ▁willing ▁and ▁acting ▁for ▁the ▁common ▁good . ▁For ▁C umber land , ▁human ▁inter dep end ence ▁pre cludes ▁Hob bes ' s ▁natural ▁right ▁of ▁each ▁individual ▁to ▁w age ▁war ▁against ▁all ▁the ▁rest ▁for ▁personal ▁surv ival . ▁However , ▁Ha ak ons sen ▁war ns ▁against ▁reading ▁C umber