The Two Prejuries Of Civil Government And The Second Treatises Of Government
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The Two Treatises of Government, more so the Second Treatise of Government, stipulates John Locke's theories on individual rights, and the involvement with the government. He puts them into two groups: natural rights theory and social contract. Natural state is defined as rights that we as people gain before the government comes into play. Social contract is defined as an unofficial, yet somewhat official, agreement that is mutual between everyone in a society to what end they give certain freedoms we have in a natural state up for security; hence, the central government. .
Locke explains the need for civil government by detailing life with the absence of an actual central government. This is the untimely case of a reality. At the hand of this, one can see the demand and position of a central government. He starts off by exemplifying political power in which is defined as the right of making laws with costs (discipline) varying with the nature of misbehavior. These laws are kept for the conservancy of property, the advancement of the community and its defense.
He determines the demand for civil government by indicating the state of society without a government. To preserve harmony conformity with the people, there is a demand to maintain equality. This is called the state of nature. The leading end for the human species is survival. In order to achieve it we need life, liberty, health and property. These are the natural rights that we have in a state of nature before the addition of a central government, and every single person has these rights equally. The natural state embodies a sort of form of a utopia as it does not account for the sensible problems of infractions of this natural state. There are no police, prosecutors or judges in the condition of nature as these are altogether delegates of an administration with full political power. Notwithstanding our different rights, we have the rights to uphold the law and judge without anyone else's benefit. We may intercede in situations where our own advantages are not straightforwardly under risk to help uphold the law of nature. In any case, the individual who is well on the way to uphold the law under these conditions is the individual who has been wronged.