John Locke's Thinking About America in Earliest Times

This brings Locke to another idea. The world great power be a special K, but even in the read of nature, "though the earth and any inferior creatures be common to all workforce, yet every man has a ' dimension' in his own 'person.' This no system has any unspoiled to but himself" (p. 20). In a way, then, Locke starts by saying that we always own atomic number 53 thing to begin with. We own ourselves. So, according to Locke, for any person, "The 'labour' of his body and the 'work' of his hands, we may say, are properly his" (p. 20).

Someone big businessman ask, though, how does "owning" ourselves pass us, when the food that nature provides belongs, as Locke suggests, to everyone? The answer is that, as Locke says above, we in addition own our labor. This leads Lock to a central idea in his thinking:

Whatsoever, then, he removes out of the state that Nature hath provided and odd it in, he hath mixed his labour with it, and joined to it something that is his own, and thereby get ins it his property. It macrocosm by him removed from the common state Nature fixed it in, it hath by this labour something annexed to it that excludes the common advanced of other men (p. 20).

Locke gives a few examples of this. One of his examples is water coming from a natural fountain or spring. "Though the water ladder in the fountain be every one's, yet who scum bag doubt but that in the pitcher is his only who pull it out?" (p. 21). What Locke seems to be sa

To Locke, this is how cash originated. A gold coin is just a swelling of gold that is of a particular size, so we know how lots gold it contains. Also, Locke says, "the invention of money, and the tacit agreement of men to throw up a value on it, introduced (by consent) larger possessions and a right to them" (p. 24).

The next question that Locke asks is, what is to stop someone from gathering up all the food that is lying around in a state of nature, and keeping it all for himself? As Locke says,

Someone might ask why owning my labor that I used to make the pitcher allows me to own the water in it as well. Shouldn't I get everyone else's permission, since the water belonged to everyone in the first place.

Locke rejects that idea, for a easy and practical reason. I would have to ask the permission of everyone in the world, since nature belongs to everyone. "Was it a robbery thus to assume to himself what belonged to all in common? If such a consent as that was necessary, man [would have] hungerd, notwithstanding the plenty God had given him" (p. 20). That is, everyone would starve to death if they had to ask everyone else's permission in order to eat.

However, Locke believes that the fond contract, and society, does not completely replace the rights that people have in a state of nature. In particular, according to Locke, people pass to have the right of nature. He gives the example of a conqueror who has taken over some country in a just cause. (For example, because that country had attacked his own country.) The conqueror has a right to punish the people who attacked him in the first place, and give the property they had to someone else.

Thus, once society agrees to property rights, it cannot go derriere on that agreement. To Locke, the right of property is one of the most positive rights, along with life and liberty. The protection of life, liberty, and property is the basis of the well-disposed contract.

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