| This study examines Locke's theory of power in the state of nature, in the family, and in civil society.;The introductory first chapter highlights the themes of natural law, natural right, individual freedom, private property, power and authority, which run through Locke's political theory, particularly as articulated in his Two Treatises of Government.;The second chapter focuses on the state of nature where no one had or exercised any authority over another, and where life and property were always insecure. Locke emphasized that the state of nature which was governed by the law of nature was not a state of war, yet each individual could defend his or her own person and property even to the point of killing an assailant.;The third chapter examines how authority is exercised in the family. Locke rebuts Filmer's authoritarian conception of parental authority, seeing it as a temporary trust that went only with nonage. It is significant that he acknowledged the coequality of spouses and their co-responsibility for the rearing of the child. His discussion on slavery raises questions both of his consistency and of his intentions.;The executive as an aspect of government sovereignty is discussed in chapter four. Locke had subordinated the executive to the legislative, but that raises the question: how could the executive be subordinate to the legislative and yet have the power to summon or dismiss it and, in some cases, dispense with its services in the exercise of the power of prerogative?;Chapters five and six show how legislative power arises from the people's consent as determined by the majority, and how political power is ultimately that of the people. The government's power arises from an act of trust by the people who have the power to sustain it or dismiss it, if necessary by force, should it betray its trust.;The concluding chapter seven lauds Locke the great philosopher, social scientist and educator who believed in human equality, championed democracy, and advocated toleration. It is wary of Locke the rationalist, whose basic tendency might be atheistic, and the individualist, whose motivation might be self-interest, to the exclusion of the common good. |
