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Although Locke was neither the first nor last political theorist to consider the human condition prior to civil society, his unique interpretation is among the most provocative and enduring.
From State of Nature to State of War
Moreover, according to this school of thought, the legal remedy afforded to each individual at times evokes Biblical justice, but with a rational slant. It's said that each man has the right to kill a murderer not simply to stop this individual from committing another act of violence, but also because this transgressor has relinquished reason and implicitly declared war on all mankind – a notable parallel to the Hobbesian state of war.
Locke’s semi-stable pre-society, initially far more amenable than Thomas Hobbes’ vision of an amoral and frightful state of nature, eventually dissolves into an eerily Hobbesian condition. From the language of freedom and equality [link widoczny dla zalogowanych], Locke transitions to talk of defense and retribution. The law of nature being clear and equitable, each individual — serving as judge and executioner — may rightfully punish those who harm them (that is, those who abuse natural freedom).
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John Locke's The Second Treatise on Government, while largely occasioned by contemporary social upheaval, fundamentally speaks to more ancient inquiries into the roots of political legitimacy. Critical to this seminal work is a rendition of humanity’s socio-anthropological genesis – the state of nature.
Natural Rights and Natural Law
Locke opens The Second Treatise on Government with a brief Biblical exegesis meant to refute monarchical claims to Divine Right and, in the subsequent chapter, evokes God-given faculties to buttress his thesis on natural law. The Lockean state of nature is one of perfect freedom and equality [link widoczny dla zalogowanych], where one can independently order their actions and where all power and jurisdiction is reciprocal; it is not, however, without bounds. The liberty one enjoys in this state is indeed checked by a law of nature that dictates “no one ought to harm another in his life, health [link widoczny dla zalogowanych], liberty or possessions.”
On the one hand, this law draws on human reason – man does not transgress against another for he would expose himself to retribution. On the other hand, this rationality is supplemented by, and perhaps even subordinate to knowledge that all men are the product of divine workmanship – man does not transgress against another for all are the servants of one sovereign master. Thus, all men are endowed with certain natural rights, yet they are also duty bound not only to uphold natural law, but also, since each is equal in power to the next, to execute the law on an individual level.
Read on
John Locke on Property Rights in Civil Society
The Differences Between Hobbes and Locke
Thomas Hobbes & John Locke
Beginnings of Civil Society
Locke, John, The Second Treatise on Government.
As the lack of recognized authority becomes more and more conspicuous, the Lockean state of nature originally predicated on morality increasingly shifts toward enmity. Individual jurisdiction and execution of the law becomes burdensome at best. The resulting instability ultimately undermines this earliest state to the point of collapse. Thus, the state of nature partly falls under the weight of the very freedom and equality it granted.
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