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In addition, other just men may join in the attempt to destroy the unjust, while those on the unjust side -- who will not think of themselves as unjust and therefore will see that they have every right to defend themselves -- will then attempt to destroy their destroyers, as under the law of nature they have the right to defend themselves from destruction. Thus, men on both sides of the issue will feel as though they are acting righteously according to the law of nature in attempting to destroy everyone on the other side of the issue, because "when all cannot be preserved, the safety of the innocent is to be preferred," and both sides will consider themselves to be the innocents that were wronged by the other side (Locke, 14). This state is what Locke means by the "state of war," and is one of the reasons governments exist, he claims.
When there isn't someone who has been invested with the power to determine when justice has been served, Locke claims that the state of war continues forever. At the end of his chapter on the state of war, Locke determines that "to avoid this state of war...is one great reason of men's putting themselves into society, and quitting the state of nature" (Locke, 16). The reasons for establishing government do not stop there, however. In the very next chapter, Locke addresses the issue...
Societies and governments exists, Locke contends, to extend the greatest amount of freedom to the greatest number of people. The law of nature can only be upheld by force, which really means that the law is useless; whoever is strongest, or can convince the most people to join his side, will end up being the one who decides the rules. When men decide to give up this total freedom of nature and form societies, it is to protect themselves from each other and from outsiders with established rules of conduct that are not to breached, and enumerated consequences for breaching them.
The final major reason Locke gives for the creation of political societies and governments is the protection of property, which must be maintained because of its scarcity. The reasoning can also be seen to flow from Locke's previous arguments, however; under the law of nature, the mighty could take whatever property they wanted, be it food, clothing, or a home, from the weak. Government ostensibly stops that.
According to Locke man is born with a natural liberty that means he should be free from subordination to any "superior power on earth, and not to be under the will or legislative authority of man, but to have only the law of nature for his rule." (1632-1704) Man's liberty in society is such that should not be ruled by a legislative power but instead "by consent, in the commonwealth…what
Marx's socialist concepts contributed a lot to the formation of socialist states. His ideas also led to the formation of labor unions and parties across the world. Karl Marx on Private Property and Communism Karl states that personal life and property rights have a connection. However, he denounces both and refers to them as bourgeois freedom. He claims that an individual that is not with the society solely works with his
"God gave the world to men in common" is a theme that supports the view that Locke would see property and something that should not be wasted, as waste deprives others. That survival is taken out of the equation tilts the moral balance towards Locke viewing much of the expropriation of land that occurs in South Florida as needless. There remains the question of spinoff benefits, and this is something
Second Treatise of Government," by John Locke is a revolutionary philosophical work that directly opposed the idea of absolutism. Absolutism held that the best form of government was autocratic, and was based on both the belief in the Divine Right of Kings and the theory of natural law, as espoused by Thomas Hobbes in Leviathan. In the context of the absolutism of Louis XIV, and the political events surrounding Oliver
" Money can only be hoarded because it has no real use; it will not feed or cloth someone who is starving or cold. This implies that things like food and clothing, which have obvious and immediate intrinsic values, cannot be rightfully hoarded in most societies because this will cause injury to someone else. This places a severe limit on the power of money in Locke's construct; though it is deemed acceptable
This body then has the right and duty, especially if elected to represent to build the laws and enforce the judgment of those laws, as a reflection of the will of the consensus. Locke, having developed a keen sense of a rather radical sense of the rights of the individual and the responsibility of the civil government began his work with the development of what it is that constructs the