A brief outline of the poem will show the general tenor of Pope's argument.
The first epistle deals with the nature and state of man with respect to the universe. It insists on the limitations of man's knowledge, and the consequent absurdity of his presuming to murmur against God. It teaches that the universe was not made for man, but that man with all his apparent imperfections is exactly fitted to the place which he occupies in the universe. In the physical universe all things work together for good, although certain aspects of nature seem evil to man, and likewise in the moral universe all things, even man's passions and crimes conduce to the general good of the whole. Finally it urges calm submission and acquiescence in what is hard to understand, since "one truth is clear,--whatever is, is right."
The second epistle deals with the nature of man as an individual. It begins by urging men to abandon vain questionings of God's providence and to take up the consideration of their own natures, for "the proper study of mankind is man." Pope points out that the two cardinal principles of man's nature are self-love and reason, the first an impelling, the second a regulating power. The aim of both these principles is pleasure, by which Pope means happiness, which he takes for the highest good. Each man is dominated by a master passion, and it is the proper function of reason to control this passion for good and to make it bear fruit in virtue. No man is wholly virtuous or vicious, and Heaven uses the mingled qualities of men to bind them together in mutual interdependence, and makes the various passions and imperfections of mankind serve the general good. And the final conclusion is that "though man's a fool, yet God is wise."
The third epistle treats of the nature of man with respect to society. All creatures, Pope asserts, are bound together and live not for themselves alone, but man is preeminently a social being. The first state of man was the state of nature when he lived in innocent ignorance with his fellow-creatures. Obeying the voice of nature, man learned to copy and improve upon the instincts of the animals, to build, to plow, to spin, to unite in societies like those of ants and bees. The first form of government was patriarchal; then monarchies arose in which virtue, "in arms or arts," made one man ruler over many. In either case the origin of true government as of true religion was love. Gradually force crept in and uniting with superstition gave rise to tyranny and false religions. Poets and patriots, however, restored the ancient faith and taught power's due use by showing the necessity of harmony in the state. Pope concludes by asserting the folly of contention for forms of government or modes of faith. The common end of government as of religion is the general good. It may be noticed in passing that Pope's account of the evolution of society bears even less relation to historical facts than does his account of the development of literature in the 'Essay on Criticism.'