Understanding the Nature of Government

8) defined governmental ply as "a right of making laws, with penalties of death, and consequently completely less penalties for the regulating and preserving of property." Locke (1986, p. 8) also precepting machine the use of political power to be solely "in the defense of the solid ground from foreign injury, and all this only for the political good."

Consequently, he saw liberty as requiring man in nature to be free from all superior external powers. In ship's company, Locke (1986, p. 17) saw the liberty of man as "under no some other legislative power but that established by take over in the commonwealth, nor under the dominion of any will, or simpleness of any law, but what that legislative shall enact according to the place put in it." What this suggests is that Locke held firmly that men constituted the pronounce and accorded to it powers meant to be used on behalf of the best interests of citizens. The great set aside of uniting society into a commonwealth and allowing a governing to make laws impacting upon individuals was in his view "the preservation of their property" (Locke, 1986, p. 70).

The Lockean cooking of governance's obligations depends upon the willingness of individuals to submit themselves to a common government and a in return binding set of laws that derive from the consent of the governed. Locke argued, as was revealed in the class of February 20, 2004, that individuals make society and that the good of the individual is a measure of the common good.

Locke, J. (1986). The wink Treatise on Civil Government.

Locke (1987, p. 94) recognized that political power and governmental laws are different from paternal action, say-so, and rules. Rousseau, unlike Locke, recognized that in a state of nature human beings did not study any necessary predilection toward aggression (Course Notes, p. 169). Rousseau appears to have argued that it is society that makes men violent and aggressive (Course Notes, p. 170). Thus, what emerges in Rousseau's (1987) view is the urgency of developing mechanisms or laws that prevent men from engaging in acts of violence towards one other. This re bewilders a near reversal of Locke's (1986) spatial relation.

Locke (1986, p.

75) confirm this agreement by stating that "the legislative or supreme authority cannot assume to itself a power to rule by improvised arbitrary decrees, but is bound to dispense justice and learn the rights of the subject by promulgated standing laws." Where men in the state of nature must fight against one another to retain control or use of their own property, in society, what Locke (1986) sees as taking place is a unification in pursuit of strength. As Locke (1986, p. 76) put it, "to this end it is that men cause up all their natural power to the society they take part into, and the community put this legislative power into such hand as they think fit."

Political authority in the present essay is understood in Rousseau's (1987) sense of the social proclamation in which the people of a particular place or country agree and contract to allow a government to exist in roll to achieve stability and order in society. Political authority is a form of what Rousseau called polished religion which places the state or the civitas in a position of authority and dominance with respect to society. Civil religion and political authority are generally separated from religion or theological systems. This is particularly the case in the modern ground in which the separatio
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