God, Locke, and Equality: Christian Foundations in Lockes Political Thought

Finding Locke’s God

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Law and Disagreement Jeremy Waldron Inbunden.

Inbunden Engelska, Spara som favorit. Skickas inom vardagar. Laddas ned direkt. This is a concise and profound book from one of the world's leading political and legal philosophers about a major theme, equality, and the proposition that humans are all one another's equals. Jeremy Waldron explores the implications of this fundamental tenet for law, politics, society and economy in the company of John Locke, whose work Waldron regards 'as well-worked-out a theory of basic equality as we have in the canon of political philosophy'.

Throughout the text, which is based on the Carlyle Lectures given in Oxford in , Jeremy Waldron discusses contemporary approaches to equality and rival interpretations of Locke, and this dual agenda gives the whole an unusual degree of accessibility and intellectual excitement, of interest to philosophers, political theorists, lawyers and theologians around the world. Passar bra ihop. Kies je bindwijze. Niet leverbaar.

Wil je eenmalig een e-mail ontvangen zodra het weer leverbaar is? Breng me op de hoogte Op verlanglijstje. Houd er rekening mee dat het artikel niet altijd weer terug op voorraad komt. Anderen bekeken ook. Jeremy Waldron Political Political Theory 24, Jordan Peterson 12 Rules for Life 9, David Brooks The Second Mountain 14, Kate Raworth Doughnut Economics 9, David Allen Getting things done 4, You're using an out-of-date version of Internet Explorer.

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Alzbeta Hajkova. All used literature and other sources are attributed and properly cited in references. Raf Geenens for giving me very helpful direction during the process of writing this thesis.

Lecture Series | Tanner Lectures

I would also like to thank my family for truly supporting me in my academic pursuits. Groundings of the Principle of Equality As we shall see, the relationship between the two should not be seen as that which merely gives rise to the issue at stake i. As we shall see in the second chapter, the principle of equality is tied to the law of nature which calls upon us to behave in a way that observes this equality, i. Disobedience of the law of nature inevitably leads to a disrespect of the principle of equality. Furthermore, since both are interpreted by 4 Peter Laslett, introduction to Two Treatises of Government, ed.

All the quotations in my thesis are left in the same form they have in these editions. Expectedly, such a claim can be challenged from the contemporary point of view. As Waldron interestingly remarks, equality is nowadays perceived as something that ought to be promoted through concrete policy making — it is seen as something that has to be implemented from above rather than something given and independent of the societal arrangements. Thanks to the fact that both consent and the principle of equality draw upon reason, to build political society on the former means to preserve the latter, which for Locke does not mean that the magistrate is expected to reduce social differences through welfare policy, nor is it to create equality of opportunities.

Yet these ways of discussing it may be exactly what Locke can help us with.

The heritage of great minds is of such an exceptional nature that sometimes the very contemplation of their thoughts inspires us to make a real world change, even if very minor or personal. The following thesis is an expression of my enthusiasm for this conviction. Blurred Boundaries of the Species of Man Even before we read the notorious passages from the beginning of the Second Treatise about equality in the state of nature, we already see Locke articulating the idea of equality throughout the course of the First Treatise.

First, man by a voluntary imposition assigns a word to a particular idea. Peter H. Peter R. Anstey notes that many interpretations take Locke as not believing in the existence of the real essences at all. Hence we can never claim the full power over it. Other Creatures of my shape, may be made with more, and better, or fewer, and worse Faculties than I have: and others may have Reason, and Sense, in a shape and body very different from mine.

None of these are essential to the one, or the other, or to any Individual whatsoever, till the Mind refers it to some Sort or Species of things; and then presently, according to the abstract Idea of that sort, something is found essential.

When the path to the real essence of man is closed, what prevents us to take such differences as a sign of exclusion from the realm of equals? As Waldron phrases it, in this scenario we simply set the boundaries of species depending on whether this or that feature appeals to us as important, and there is no doubt that the view on what is important differs from one person to another.

Nature does not provide us with a perfect compass thanks to which we could determine the boundary of equality by simply looking at the products of creation. Corporeal Rationality as the Principle of Equality in Locke I started this chapter by emphasizing the need to recognize the tension that arises after a close look at the opinion Locke holds about the formation of species terms.

In spite of the unfavorable consequences resulting from the above discussed inconsistency, let me now turn to the second aim of this chapter and discuss the possible remedy for this tension. In order to do so, in this part of the chapter it is time for me to initially seek the help of Waldron, who proposes a possible solution to the paradox at which we have arrived in our discussion. James H.

Passar bra ihop

Tully Indianapolis: Hackett Publishing Company, , That will give us his definition of humanity, at least for moral purposes. And therefore, whether a Child or Changeling be a Man in a physical Sense, may amongst the Naturalists be as disputable as it will, it concerns not at all the moral Man, as I may call him, which is this immoveable unchangeable Idea, a corporeal rational Being… The Names of Substances, if they be used in them, as they should, can no more disturb Moral, than they do Mathematical 46 Jeremy Waldron, God, Locke, and Equality, Even though this sheds some light on the previously dark prospects when it comes to the principle of basic equality, we still do not know what is it that makes a man the moral man, i.

Let me expand on this interpretation and look at each of the two key terms separately. I will start with the notion of corporeality, for the discussion of this criterion in God, Locke and Equality is rather brief. The point that Locke previously made against Filmer—— about us not being authorized to claim perfect knowledge of the body and therefore power over life—— ought to be fully recognized in moral 51 John Locke, An Essay Concerning Human Understanding, Book III, ch.

Finding Locke’s God

The faculty I have in mind is our reason. I have mentioned that our rationality is what makes us the proper rulers of the earth. The differences between the faculties of this or that individual can be very radical, and the faculty of reason is not an exception. However, according to Locke, the differences between our cognitive capacities do not 55 See p. There, we see that in order to distinguish ourselves from inferior creatures, it is not enough to perceive the ideas and to memorize them, for these are signs of rationality that are not alien to animals and therefore cannot be used to define humanity.

The Theological Basis of John Locke’s Political Thought

From the clear perception of our own being, we arrive at the truth that there must, from eternity be a Being, for no being can come out of nothing. People are born into societies where this truth is already reaffirmed by the Scripture, and spread by the Christian Church. This gift is not only that which makes us equal, it is also that through which we come to recognition of this equality established by God.

The bond between describing what it is that makes us equal which is in our case the power of abstraction and creating a norm of equality based on this property has yet to be fully articulated. Since this is closely related to the way in which the abstract principle of equality turns into a rule of human conduct, I will leave the broader space for such a discussion in the following chapter where I, among other things, explore the application of this principle on the human relationships.

Thus, one of the issues that will become important in the following chapter is the relationship of the principle of equality to those who fail to acknowledge the authority of God. Furthermore, not only the fact that the origin of equality goes back to the Garden of Eden is worthy of our attention; the interesting part is also that the Garden of Eden was here before the Kingdom of Israel — equality among men was here before the foundation of the political society.

One Another's Equals: The Basis of Human Equality

Let us now move from the discussion of equality as a principle towards equality as a practical rule of human interactions within the pre-political stage of mankind, which Locke famously calls the state of nature. We might have already noticed that for Locke, equality of men, since it is a state into which God creates us, is not limited to the bonds of political society, but exists prior to it.

This is, after all, evident from the very fact that notions of equality and freedom are introduced as the core characteristics of the state of nature. However, not everyone considers these features of the state of nature to be well-working — as we will see in the first part of this chapter, Matthew Kramer in his John Locke and the Origins of Private Property accuses Locke of making a descriptive versus a prescriptive fallacy when it comes to his idea of equality in the state of nature.

Even if we are right and the recognition of equality among men depends on the knowledge of God rather than on the observation of the external similarities between us, we need to further address the question whether it is the actual or the potential knowledge of God which is responsible for us being equals. After demonstrating, in the second part of the chapter, that in the case of rational human agents it is their actual knowledge of God which guarantees equality to them, I will conclude the chapter by explaining how equality works in the realm of human interactions within the state of nature.

It is primarily the relationship between reason and the principle of equality that interests me in this thesis, which is why I leave this observation to be a mere interesting side note. I have revealed the following problem there: Even if we know that God gave dominion over the earth equally to all human beings whom he created in his image, due to the unclear boundaries of the species of man, we lacked the means through which we can determine with precision how this image manifests.

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