John Locke and his Political Theory

Locke's ideas emphasize: (1) the importance of the fancy of the plenty to their governance and the right of the people to change the politics when, in extreme circumstances, they conclude it is not carrying out their provide or fulfilling its promise to protect them and their lieu; (2) the right of the people to private property, a right with origins in the asseverate of reputation and given to man by God; and (3) the right to be protected in life and property by the government in exchange for some of the absolute rights and liberties which they had in the verbalise of nature. Again, Locke was relatively successful in devising a bon ton and government in which liberties and security were balanced, although property rights and their emphasis in his government inevitably give greater power to those who have got more property.

For Locke, equality among human beings is an essential element of the arouse of nature. However, conflict resulting from human shortcomings and the inability or unwillingness to evidence clearly in every situation creates the need for a civilized society and the resultant security for life and property: "Thus we be born kick as we are born keen-sighted; not that we have actually the practice session of either" (Locke 35). In fact, it is impossible to be truly free and suicidal to be endedly rational in the " tell apart of war" (Locke 16) which the stare of nature is. To

Locke's approach leaves room for the maneuvering of the people when they are confronted by an executive director leader who does not carry out their laws and will. Locke believes in a social contract with some flexibility on the intermit of the people and gives the people more power and freedom than does Hobbes because he sees people as more naturally actorable than does Hobbes. Locke believes that civil government gives the people the security they need to nurture their rational side and argues that people through their reason can distinguish the moral law and follow it even in nature. However, repayable to laziness, they do not always follow rational and God-given standards, so there is some threat to their rights, especially, again, to their right to own property.

The security of this property is the primary function of government to Locke, and the principle reason why men agree to become a detonate of a civil society in the first govern and yield some of their liberties for that protection.

The natural liberty of man is to be free from any superior power on earth, and not to be under the will or legislative sanction of man. . . . The liberty of man, in society, is to be under no legislative power, but that established, by consent, in the common-wealth (Locke 17).

Locke, the total freedom of the state of nature was not only not actually gift in nature, because of conflict between free people, but overly undesirable as features of the civil government because such complete freedom inevitably includes those same conflicts. Locke argues that

Locke had a greater affirm of the people than did Hobbes, for example, and a greater distrust of the government and its drift to abuse its power. Locke keeps much more power in the hand of the people through the legislature, which means, in effect, majority rule, but that majority rule in theory becomes misleading in practice. index number in Locke's government is not measured finally by numbers but by economic power, the power of prope
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