Hobbes and Rousseau
The notion of the social contract -- the concept that human society is fundamentally a human construct -- originated in seventeenth-century European thought and was developed throughout the seventeenth and eighteenth centuries, receiving perhaps its most dramatic and influential expressions in Thomas Hobbes's Leviathan, published in 1651, and Jean-Jacque Rousseau's The Social Contract, published in 1762. The notion of the social contract itself arises from a conception of the condition of humanity before the contract was established, the so-called 'state of nature', and each of these works embodies a contrasting view of the state of nature from which human society has arisen.
Thomas Hobbes (1588-1679) believed that politics was a science kin to geometry, and that political institutions could be understood using scientific principles. He perceived humans as objects pushed back and forth by powerful forces similar to those that acted upon objects in the physical universe, and sought means of constraining those forces as the underpinnings of a stable society. He regarded the fundamental principles of human social and political organization as 'Lawes of Nature' akin to those of the sciences (Hobbes 223). Thus, in Leviathan, Hobbes argues that all humans are driven by two impulses, fear of death and desire for power, which would condemn them to living violent, brutish, inhumane, and solitary lives if left unchecked. The social contract was the means of controlling these impulses and making society possible. The people, according to Hobbes, establish a social contract among themselves, ceding all authority and sovereignty to a single person in exchange for security from each other and from external attack: 'reduc[ing] all their Wills, by plurality of voices, unto one Will' (Hobbes 227). This ruler would exercise absolute power, controlling the violent and selfish impulses of individuals through force. People would thus lose their liberty, but would gain security.
Jean-Jacques Rousseau also used the notion of the social contract as a human creation, 'not a natural right' but 'one founded on covenants' (Rousseau 50), but radically changed the concept put forward by Hobbes. Rousseau, like Hobbes, argued that people agreed to cede authority to a particular group in return for the benefits of social organization and mutual security: 'the only way in which they can preserve themselves is by uniting their separate powers in a combination strong enough to overcome any resistance, uniting them so that their powers are directed by a single motive and act in concert' (Rousseau, 59-60). However, while Hobbes argued that the social contract could not be changed once established, for to change it would invite social breakdown and anarchy, Rousseau asserted that if those in power failed or refused to fulfil the contract by providing safety, the people were free to break the contract with them and establish a new social contract: 'Despite their common interest, subjects will not be bound by their commitment unless means are found to guarantee their fidelity' (Rousseau 63).
Hobbes's vision of the state of nature is clearly fundamental to his concept of the social contract. By the state of nature he means that condition which will prevail for humanity without the establishment of any contract or agreement through which authority can be exercised and the natural laws of existence curbed. As a consequence, Hobbes's view of the state of nature is famously bleak, amounting in his view to a state of war: 'during the time men live without a common Power to keep them all in awe, they are in that condition which is called Warre; and such a warre, as is of every man against every man' (Hobbes 185). This view arises from Hobbes's conviction that the fundamental motivations in human nature are selfish and competitive, and will always find expression through physical competition through which the strong will be able to impose...
The difference resides in the use of the vocabulary. Values can not be decided upon in an arbitrary manner. In his Two Treatises of government, Locke states that it is people's very own nature which endows them with rights. Under these circumstances, civil society can be considered to exist before the birth of the state. It is society which guarantees the legitimacy of the state and which guarantees a principle
Rousseau's work on The Social Contract begins with a legendary ringing indictment of society as it exists: "Man is born free; and everywhere he is in chains" (Rousseau 1993, p. 693). Before examining Rousseau's theory of government in greater detail, however, it is worth noting what assumptions are contained in this first sentence of The Social Contract, which is perhaps the most famous line that Rousseau ever wrote. It contains
" This voice allows a civilized person to put aside his or her self-interest, in order to uphold an abstract "general good." A person who has accepted the social contract therefore puts aside the anti-social natural inclinations described by Hobbes. In their place, a person agrees to abide by the rules of society and the social order. In a sense, the acceptance of the social contract makes society possible. At first,
So, who was right? Well, it seems that history has taught us again and again that in certain conditions, humans do express their evil and competitive natures (e.g. fascism, genocide, etc.); but that in other situations, the species can be incredibly giving and benevolent (think of Mother Theresa, people helping people). The complexity is that humans are not all one type or another, but a combination. Most sociologists believe
Hobbes, Locke and Rousseau Locke defends toleration as a political good, arguing for a widespread general acceptance of different religious beliefs. His view of toleration does have some limits, and he states that an individual is in the state of nature by comparing that individual's state of nature to the state of nature of other people. According to Locke, two people can be said to equal when they are not governed
Morality therefore comes within but is associated with the results generated within as well: The force of an internal sanction derives from the feeling of pleasure which is experienced when a moral law is obeyed and the feeling of pain which accompanies a violation of it (Denise, Peterfreund, and White, 1996, 202). Kant sees the true nature of the age and stated, Enlightenment is man's emergence from his self-imposed nonage. Nonage is
Our semester plans gives you unlimited, unrestricted access to our entire library of resources —writing tools, guides, example essays, tutorials, class notes, and more.
Get Started Now