The conception again of the "state of nature," which served in the treatises of the school of natural rights as an hypothesis and a means of exposition with a view either to developing the argument independently of mystical theology without evoking too many protests, or to conveying implicitly their utilitarian theories, acquired in Vico's hands a new function and a new content. A perfectly honest Catholic, having satisfied his conscience by separating revealed from human religion, he was in a position to assume the state of nature as a literal and actual reality. It is an ideal reality, in so far as it represents in the dialectic of the practical consciousness a moment necessary for the genesis of reality, the pre-moral moment: a historical and empirical reality, as the approximately actual condition of those periods of anarchy and disturbance which precede the rise of civilisations or follow upon their fall. The natural-right school acquiesced more or less in the traditional doctrine of the church, namely that the Gentiles, in the dispersion following on the confusion of Babel, had taken away with them a residuum of revealed religion, a vague memory of the true God, and that hence arose the possibility of social life and of false gods, shadows of the true God: and thus the "state of nature" had been put forward in their system as something abstract and unreal. Vico worked out strictly the distinction between Jews and Gentiles, and conceived the state of nature as devoid of any help coming from previous revelation: as a state in which man stood alone, so to speak, face to face with his own chaotic and turbulent passions. It was a state actually without morality, but--in contradistinction to the utilitarian hypothesis--pregnant with moral requirements, and was transcended by this implicit character becoming explicit. But this transcendence was brought about naturally, not by means of divine grace: the true divine grace is human nature itself, shared by Gentiles no less than Jews, all equally illuminated by a divine light.
Man's will is free, weak though it is, to make his passions into virtues; and in his struggle towards virtue he is helped in a natural manner by God through providence. Certainly Vico did not intend to deny the efficacy of direct and personal divine grace as well: but following his usual method he separates the latter from the natural operation of providence, which is the only question of importance for him and the only one he considers. So far as concerns the controversies on grace, he always likes to maintain a middle position between two extremes represented typically, according to him, by Pelagianism and Calvinism: and ever since as a young man he studied the works of Richard, the theologian of the Sorbonne, he had accepted his demonstration of the superiority of the Augustinian doctrine, just because it was intermediate between these extremes. A moderate doctrine of this kind seemed to him, as he says, to provide a suitable foundation for a principle of the natural rights of nations which should explain the origin of Roman and other Gentile law, while at the same time remaining in agreement with the Catholic religion. He was inclined to admit that there was a privileged nation, namely the Jewish; and that in the struggle against the passions the Christian had an advantage over the non-Christian, because in cases where natural grace failed he might be helped by supernatural. But, in a word, miracles are miracles, and the New Science is not a science of the miraculous.