¶ … John Locke's and Thomas Hobbes' Doctrines
Hobbes and Locke both agree on the argument that social contract plays a key role in determining the political stability of a state. However, despite this agreement, their philosophies are both based on different visions of human nature. Both philosophers wrote of a period which they called state of nature (period prior to establishment / creation of societies) in which man was described by individuality rather than collectivity. Both Locke and Hobbes also wrote of how man was able to leave this state and form civilized societies that however have different rules and conceptions. This essay considers the similarities and dissimilarities of both philosophers' ideas and works on social contract and the formation of civilized societies. This paper compares and contrasts fully and critically Locke's doctrine that "every man hath a right to ... Be Executioner of the law of nature" with Hobbs doctrine that, "in the first place, I put for a general inclination of all mankind, a perpetual and restless desire of power after power" that ceaseth only in death" and that consequently everyone has an equal "right of nature."
Locke's Doctrine
According to Locke, it is important to understand the natural state of man; which is the perfect state of freedom to take action, get rid of possessions and people accordingly, within the law of nature, without the need to either rely on another man or ask for leave; in order to rightly comprehend political power. An equality state is when jurisdiction and power are equal, meaning people having equal power. As a result, men are equal without subjugation or subordination. This is the undoubted sovereignty and dominion right of man (Locke, 268).
Although this is a liberty state, it is not a license state, despite man having uncontrollable liberty in such state to absolve of either his possessions or person. On the contrary, within the same state, man has no liberty to either destroy the creatures under his ownership or himself. The law of nature governs the state of nature; this law obliges and teaches every man that uses it that since everyone is independent and equal, there is no need to harm other persons in health, life, possessions or even liberty (Locke, 269).
Locke proposes that humankind is the workmanship of an Infinite; men are the wise maker's property and thus last as He pleases, but not as other men please. Further, no man has the authorization to willfully leave or quit his station; thereby he is bound to conserve himself. Therefore, when a man's self-preservation is in no competition, he ought to conserve that of other men, unless due to justice when an offender impairs or takes the life of another or fails to preserve the life of mankind, their health, liberty, possessions or even property (Locke, 270). There is quite a quandary here; if self-preservation requires counter attack, is it righteous to kill to conserve?
Locke goes ahead to explain that all men are neither allowed to invade the rights of others nor hurt each other. Here again, common rights may create conflict. Locke proffers the explanation towards such requirement in that, every man has the right to execute the law of nature within that particular state, meaning that everyone is given the right to equally punish that law's transgressors to an extent and effect where its violation is prevented. And, like all other laws in the world that concern mankind, the law of nature would be useless if there was nobody within the state of nature with the power to execute it for the protection of the innocent whilst restraining the offenders. Moreover, if a man in the state of nature can punish another for evildoing, everyone mankind in the same state can also rightfully do so -- Because in that particular equality state, where no jurisdiction or superiority exists of a man over another, what a single man in that state can do to prosecute or execute the law, all mankind has the right to do (Locke, 271).
Therefore, despite man having power over another in the state of nature, none is allowed to use either arbitrary or absolute power with regards to his own heated or passionate will. Such power will be assumed only to punish the transgressor as dictated by conscience and for justified causes, as the offender deserves. These are the only reasons a man would be allowed to bring harm to another through punishment. The question that arises here is, isn't punishment filled with passion, and what limits the...
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