https://londonhuawiki.wpi.edu/index.php?title=State_Of_Nature&feed=atom&action=historyState Of Nature - Revision history2024-03-28T20:22:17ZRevision history for this page on the wikiMediaWiki 1.31.8https://londonhuawiki.wpi.edu/index.php?title=State_Of_Nature&diff=19803&oldid=prevMbpatel: /* Locke's And Rousseau's View On Societies */2017-06-22T23:24:05Z<p><span dir="auto"><span class="autocomment">Locke's And Rousseau's View On Societies</span></span></p>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Locke and Rousseau have completely different views on the formation of societies. Locke claimed that societies emerged because people feared being in the state of war while they lived in the state of nature. As Locke put it, the state of war is a byproduct of the state of nature when conflicts arise. Since there are no common laws or authority to resolve conflicts, people resort to violence as the only common method of resolution. This is especially true regarding property. Locke considers people to be property acquiring animals that consistently fight over each other's properties, calling it their own. This in turn leaves the people in a constant state of war while they live in the state of nature. Locke concludes that people created societies to resolve their conflicts with a common authority between the people. <br /></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Locke and Rousseau have completely different views on the formation of societies. Locke claimed that societies emerged because people feared being in the state of war while they lived in the state of nature. As Locke put it, the state of war is a byproduct of the state of nature when conflicts arise. Since there are no common laws or authority to resolve conflicts, people resort to violence as the only common method of resolution. This is especially true regarding property. Locke considers people to be property acquiring animals that consistently fight over each other's properties, calling it their own. This in turn leaves the people in a constant state of war while they live in the state of nature. Locke concludes that people created societies to resolve their conflicts with a common authority between the people. <br /></div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Rousseau, however, has a competently different view on why people joined <del class="diffchange diffchange-inline">socialites</del>. As Rousseau put it, people were pure, peaceful, and happy in the state of nature, but the growing human population caused people to associate with each other, resulting in the formation of societies. He believed that people underwent a psychological transformation when they began to interact with each other. These interactions allowed humans to collaborate and flourish in societies, but at the same time also become corrupted with evil, greed, and selfishness when introduced to the wealth and power that accompanied societies. As such, Rousseau considers societies to be evil where they have a negative influence on the individuals unlike Locke, who believed joining societies was a positive move for the individuals.                   </div></td><td class='diff-marker'>+</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Rousseau, however, has a competently different view on why people joined <ins class="diffchange diffchange-inline">societies</ins>. As Rousseau put it, people were pure, peaceful, and happy in the state of nature, but the growing human population caused people to associate with each other, resulting in the formation of societies. He believed that people underwent a psychological transformation when they began to interact with each other. These interactions allowed humans to collaborate and flourish in societies, but at the same time also become corrupted with evil, greed, and selfishness when introduced to the wealth and power that accompanied societies. As such, Rousseau considers societies to be evil where they have a negative influence on the individuals unlike Locke, who believed joining societies was a positive move for the individuals.                   </div></td></tr>
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</table>Mbpatelhttps://londonhuawiki.wpi.edu/index.php?title=State_Of_Nature&diff=19798&oldid=prevMbpatel: /* The Ruling Class During Locke's And Rousseau's Time */2017-06-22T23:19:48Z<p><span dir="auto"><span class="autocomment">The Ruling Class During Locke's And Rousseau's Time</span></span></p>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>John Locke and Jean-Jacques Rousseau both lived during a time of turbulence. Locke lived a life when monarchy ruled England where its people obeyed one man, the king. The kings during his time in England, as described earlier, were regarded as being unjust towards the people. They passed laws that supported their religious views but for the people, these laws caused suffering and misery. As such, the people considered monarchy in England, during Locke's time, a form of tyranny. The people believed monarchy stripped them of their freedom and demoted them to a form of slavery where they were forced to obey the unjust king.<br /></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>John Locke and Jean-Jacques Rousseau both lived during a time of turbulence. Locke lived a life when monarchy ruled England where its people obeyed one man, the king. The kings during his time in England, as described earlier, were regarded as being unjust towards the people. They passed laws that supported their religious views but for the people, these laws caused suffering and misery. As such, the people considered monarchy in England, during Locke's time, a form of tyranny. The people believed monarchy stripped them of their freedom and demoted them to a form of slavery where they were forced to obey the unjust king.<br /></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Rousseau, on the other hand, also lived during a time of monarchy. However, unlike Locke's time, the people in France during Rousseau's time faced a problem dealing with social classes. The people in higher social classes were well off, living a life in luxury with abundant wealth and power. This, however, was not true for the lower class. The lower class, the majority of the population in France at that time, was a working class who faced continuous poverty. They paid the most tax within the entire social class system which forced them to constantly face harsh living standards, such as hunger and abuse.<br /></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Rousseau, on the other hand, also lived during a time of monarchy. However, unlike Locke's time, the people in France during Rousseau's time faced a problem dealing with social classes. The people in higher social classes were well off, living a life in luxury with abundant wealth and power. This, however, was not true for the lower class. The lower class, the majority of the population in France at that time, was a working class who faced continuous poverty. They paid the most tax within the entire social class system which forced them to constantly face harsh living standards, such as hunger and abuse.<br /></div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>In both Locke's and Rousseau's time, the people considered their ruling government to fail at its obligations to the people. As such, the people, in both cases, called for a new form of government that favored the people as a whole, not just a few. In England, the people overthrew the tyrannical monarchy in the Glorious Revolution while in France, the people also <del class="diffchange diffchange-inline">overthrow </del>their monarchy and the class system in the French Revolution. For both of these key events, their respective philosophers, John Locke and Jean-Jacques Rousseau, influenced the movement through their political philosophy on a good form of government for the people. However, for them to understand what made a government good, they both looked at the idea of humans in the state of nature.     </div></td><td class='diff-marker'>+</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>In both Locke's and Rousseau's time, the people considered their ruling government to fail at its obligations to the people. As such, the people, in both cases, called for a new form of government that favored the people as a whole, not just a few. In England, the people overthrew the tyrannical monarchy in the Glorious Revolution while in France, the people also <ins class="diffchange diffchange-inline">overthrew </ins>their monarchy and the class system in the French Revolution. For both of these key events, their respective philosophers, John Locke and Jean-Jacques Rousseau, influenced the movement through their political philosophy on a good form of government for the people. However, for them to understand what made a government good, they both looked at the idea of humans in the state of nature.     </div></td></tr>
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</table>Mbpatelhttps://londonhuawiki.wpi.edu/index.php?title=State_Of_Nature&diff=19795&oldid=prevMbpatel: /* Section 2: Deliverable */2017-06-22T23:16:48Z<p><span dir="auto"><span class="autocomment">Section 2: Deliverable</span></span></p>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>=Section 2: Deliverable=</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>=Section 2: Deliverable=</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><br></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><br></div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>In this section I will demonstrate how John Locke's and Jean-Jacques Rousseau's philosophy compare and contrast with each other. I will <del class="diffchange diffchange-inline">began </del>by comparing the lifestyles during their time. I will then compare their views on the human state of nature followed by their views on what caused humans to shift to societies. I will end this section by comparing their views on the need for a government followed by my interpretation of how the human state of nature is seen today.</div></td><td class='diff-marker'>+</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>In this section I will demonstrate how John Locke's and Jean-Jacques Rousseau's philosophy compare and contrast with each other. I will <ins class="diffchange diffchange-inline">begin </ins>by comparing the lifestyles during their time. I will then compare their views on the human state of nature followed by their views on what caused humans to shift to societies. I will end this section by comparing their views on the need for a government followed by my interpretation of how the human state of nature is seen today.</div></td></tr>
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</table>Mbpatelhttps://londonhuawiki.wpi.edu/index.php?title=State_Of_Nature&diff=19791&oldid=prevMbpatel: /* Transformation From The State Of Nature To Societies */2017-06-22T23:13:50Z<p><span dir="auto"><span class="autocomment">Transformation From The State Of Nature To Societies</span></span></p>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><br></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><br></div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Population growth of humans in the state of nature caused individuals to associate with each other. It was then that Rousseau thought humans started to form societies. He believed that when forced to interact with each other, humans underwent a psychological transformation where they started to value the good opinion of others as an essential component of their own well-being. Rousseau, further stated that these interactions were what allowed humans to flourish with developing ideas of agriculture, metallurgy, private property, and the division of labor. Now, with these revolutionary ideas and collaboration of multiple individuals, <del class="diffchange diffchange-inline">human </del>were able to surviving harsh conditions of nature such as harsh climates and overcoming nature's law of survival of the fittest. Rousseau indicated that humans were slowly drifting away form being in the state of nature by adapting to the early forms of civilization.</div></td><td class='diff-marker'>+</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Population growth of humans in the state of nature caused individuals to associate with each other. It was then that Rousseau thought humans started to form societies. He believed that when forced to interact with each other, humans underwent a psychological transformation where they started to value the good opinion of others as an essential component of their own well-being. Rousseau, further stated that these interactions were what allowed humans to flourish with developing ideas of agriculture, metallurgy, private property, and the division of labor. Now, with these revolutionary ideas and collaboration of multiple individuals, <ins class="diffchange diffchange-inline">humans </ins>were able to surviving harsh conditions of nature such as harsh climates and overcoming nature's law of survival of the fittest. Rousseau indicated that humans were slowly drifting away form being in the state of nature by adapting to the early forms of civilization.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><ref>Rousseau, J. J., & Miller, J. (1992). Discourse on the Origin of Inequality. Hackett Publishing., pp. x, 62-71</ref></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><ref>Rousseau, J. J., & Miller, J. (1992). Discourse on the Origin of Inequality. Hackett Publishing., pp. x, 62-71</ref></div></td></tr>
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</table>Mbpatelhttps://londonhuawiki.wpi.edu/index.php?title=State_Of_Nature&diff=19788&oldid=prevMbpatel: /* Defining The State of Nature */2017-06-22T23:11:54Z<p><span dir="auto"><span class="autocomment">Defining The State of Nature</span></span></p>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><br></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><br></div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>In his work, ''Discourse on Inequality'', Rousseau implies that human state of nature is a condition of humankind far before the creation of civilization. Rousseau defines the state of nature as a morally neutral and peaceful condition in which individuals act according to their basic urges, like hunger, along with their natural desire for self-preservation. When in the state of nature, humans are no different than the state of other animals. This means that humans, in the state of nature, are barbarians who only focus on their daily needs and self-preservation just like the rest of the animal kingdom. Rousseau also says that when in this state, humans tend to more easily understand their state of mind where they are drawn to essential features of a satisfied life. Essential features of life include love of family, respect for the beauty of nature, mild curiosity of others and a taste for simple entertainment like music.</div></td><td class='diff-marker'>+</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>In his work, ''Discourse on Inequality'', Rousseau implies that human state of nature is a condition of humankind far before the creation of civilization. Rousseau defines the state of nature as a morally neutral and peaceful condition in which individuals act according to their basic urges, like hunger, along with their natural desire for self-preservation. When in the state of nature, humans are no different than the state of other animals. This means that humans, in the state of nature, are barbarians who only focus on their daily needs and self-preservation just like the rest of the animal kingdom. Rousseau also says that when in this state, humans tend to more easily understand their state of mind where they are drawn to essential features of a satisfied life. Essential features of life include love of family, respect for the beauty of nature, mild curiosity of others<ins class="diffchange diffchange-inline">, </ins>and a taste for simple entertainment like music.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><ref> MacAdam, J. (1972). The Discourse on Inequality and the Social Contract. Philosophy, 47(182), 308-321. Retrieved from http://www.jstor.org.ezproxy.wpi.edu/stable/3749784 </ref></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><ref> MacAdam, J. (1972). The Discourse on Inequality and the Social Contract. Philosophy, 47(182), 308-321. Retrieved from http://www.jstor.org.ezproxy.wpi.edu/stable/3749784 </ref></div></td></tr>
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</table>Mbpatelhttps://londonhuawiki.wpi.edu/index.php?title=State_Of_Nature&diff=19783&oldid=prevMbpatel: /* Jean-Jacques Rousseau's Life */2017-06-22T23:09:01Z<p><span dir="auto"><span class="autocomment">Jean-Jacques Rousseau's Life</span></span></p>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Jean-Jacques Rousseau's Life==</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Jean-Jacques Rousseau's Life==</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><br></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><br></div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Jean-Jacques Rousseau was born on 28 June 1712 in Geneva, Switzerland. He moved to <del class="diffchange diffchange-inline">Pairs </del>as a young man where he was educated. While in Paris, he was exposed to opulence and luxury which was the order of the day for Parisian noblemen. At the same time, he was also exposed to the life of the lower classes that were not as pretty, filled with despair and struggle. To understand what made the social classes different and why they existed, Rousseau decided to take a look at life before civilization where men were originally in the state of nature.</div></td><td class='diff-marker'>+</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Jean-Jacques Rousseau was born on 28 June 1712 in Geneva, Switzerland. He moved to <ins class="diffchange diffchange-inline">Paris </ins>as a young man where he was educated. While in Paris, he was exposed to opulence and luxury which was the order of the day for Parisian noblemen. At the same time, he was also exposed to the life of the lower classes that were not as pretty, filled with despair and struggle. To understand what made the social classes different and why they existed, Rousseau decided to take a look at life before civilization where men were originally in the state of nature.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><ref>MORGENSTERN, M. (2009). Politics in/of the City: Love, Modernity, and Strangeness in the City of Jean-Jacques Rousseau. In BLACKELL M., DUNCAN J., & KOW S. (Eds.), Rousseau and Desire (pp. 165-186). Toronto; Buffalo; London: University of Toronto Press. Retrieved from http://www.jstor.org.ezproxy.wpi.edu/stable/10.3138/9781442685376.12</ref></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><ref>MORGENSTERN, M. (2009). Politics in/of the City: Love, Modernity, and Strangeness in the City of Jean-Jacques Rousseau. In BLACKELL M., DUNCAN J., & KOW S. (Eds.), Rousseau and Desire (pp. 165-186). Toronto; Buffalo; London: University of Toronto Press. Retrieved from http://www.jstor.org.ezproxy.wpi.edu/stable/10.3138/9781442685376.12</ref></div></td></tr>
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</table>Mbpatelhttps://londonhuawiki.wpi.edu/index.php?title=State_Of_Nature&diff=19781&oldid=prevMbpatel: /* Call For Government To Prevent The State Of War */2017-06-22T23:08:10Z<p><span dir="auto"><span class="autocomment">Call For Government To Prevent The State Of War</span></span></p>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Call For Government To Prevent The State Of War===</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Call For Government To Prevent The State Of War===</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><br></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><br></div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Locke calls for a government to secure individuals property. As he puts it, the natural law dictates a right of private property, and it is to secure this right that government is established. Locke further explains this by relating it to the state of war. He calls the state of nature "unstable" with no civil authority where people are in constant dispute over the ownership of their property. This prevents peaceful enjoyment of the fruits of their labor which are constantly threatened by war and conflict by others around them. This is the key reason why Locke calls for a common government where common laws can resolve conflicts without resorting to the state of war. Locke writes, "protection of property is the great and ''chief end'' of Men's uniting into a commonwealth."                 </div></td><td class='diff-marker'>+</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Locke calls for a government to secure individuals property. As he puts it, the natural law dictates a right of private property, and it is to secure this right that <ins class="diffchange diffchange-inline">the </ins>government is established. Locke further explains this by relating it to the state of war. He calls the state of nature "unstable" with no civil authority where people are in constant dispute over the ownership of their property. This prevents peaceful enjoyment of the fruits of their labor which are constantly threatened by war and conflict by others around them. This is the key reason why Locke calls for a common government where common laws can resolve conflicts without resorting to the state of war. Locke writes, "protection of property is the great and ''chief end'' of Men's uniting into a commonwealth."                 </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><ref> SMITH, S. (2012). Locke and the Art of Constitutional Government. In Political Philosophy pp. 169-172. New Haven; London: Yale University Press. Retrieved from http://www.jstor.org.ezproxy.wpi.edu/stable/j.ctt32bv21.13 </ref></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><ref> SMITH, S. (2012). Locke and the Art of Constitutional Government. In Political Philosophy pp. 169-172. New Haven; London: Yale University Press. Retrieved from http://www.jstor.org.ezproxy.wpi.edu/stable/j.ctt32bv21.13 </ref></div></td></tr>
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</table>Mbpatelhttps://londonhuawiki.wpi.edu/index.php?title=State_Of_Nature&diff=19780&oldid=prevMbpatel: /* Acquiring Property In The State of Nature Leads To The State of War */2017-06-22T23:06:48Z<p><span dir="auto"><span class="autocomment">Acquiring Property In The State of Nature Leads To The State of War</span></span></p>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><br>  </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><br>  </div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Property is a key subject Locke brings up in Chapter V of the Second Treatise. In this chapter he links the humans behavior of acquiring property to the state of war when humans are living in the state of nature. Locke begins this chapter by first stating that the Earth is considered the property of all the people where the people can use it for their collective survival and benefit. Locke writes, "God gave the World to Men in Common, but he gave it to them for their benefits, and the greatest Conveniences of Life they were capable to draw form it."  Locke then considers the concept of individual property where individuals take possession of the things around them when in the state of nature. He says, "Human nature is very much that of man as the property-acquiring animal in the state of nature." In other words, Locke is suggesting that humans tend to take possessions of things around them and call them their property. This, however, <del class="diffchange diffchange-inline">bring </del>up the question of ownership. Locke defines ownership as labor performed by a person. He writes, "Every man has a ''Property'' in his ''Person.'' This body has any Right to but himself. The ''Labour'' of his Body and the ''Work'' of his Hands, we may say, are properly his...For this ''Labour'' being the unquestionable Property of the Laborer." In other words, Locke says that a person owns his own body and all the labor performed by that body. Labor then leads to the ownership of property that the labor relates to. Now, when another person adds his own physical labor, which is his own property, to a foreign object or material, then that object and any resulting products also become his property. But in the state of nature, there are no common <del class="diffchange diffchange-inline">law </del>to determine who owns what part of an object or fruits of collective labor since each person has his own idea of possession. This ultimately leads to the state of war over the conflict of possession where the resolution ends in violence and dominance of the fittest.   </div></td><td class='diff-marker'>+</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Property is a key subject Locke brings up in Chapter V of the Second Treatise. In this chapter he links the humans behavior of acquiring property to the state of war when humans are living in the state of nature. Locke begins this chapter by first stating that the Earth is considered the property of all the people where the people can use it for their collective survival and benefit. Locke writes, "God gave the World to Men in Common, but he gave it to them for their benefits, and the greatest Conveniences of Life they were capable to draw form it."  Locke then considers the concept of individual property where individuals take possession of the things around them when in the state of nature. He says, "Human nature is very much that of man as the property-acquiring animal in the state of nature." In other words, Locke is suggesting that humans tend to take possessions of things around them and call them their property. This, however, <ins class="diffchange diffchange-inline">brings </ins>up the question of ownership. Locke defines ownership as labor performed by a person. He writes, "Every man has a ''Property'' in his ''Person.'' This body has any Right to but himself. The ''Labour'' of his Body and the ''Work'' of his Hands, we may say, are properly his...For this ''Labour'' being the unquestionable Property of the Laborer." In other words, Locke says that a person owns his own body and all the labor performed by that body. Labor then leads to the ownership of property that the labor relates to. Now, when another person adds his own physical labor, which is his own property, to a foreign object or material, then that object and any resulting products also become his property. But in the state of nature, there are no common <ins class="diffchange diffchange-inline">laws </ins>to determine who owns what part of an object or fruits of collective labor<ins class="diffchange diffchange-inline">, </ins>since each person has his own idea of possession. This ultimately leads to the state of war over the conflict of possession where the resolution ends in violence and dominance of the fittest.   </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><ref> Locke, J. (1988). Locke: Two Treatises of Government Student Edition (P. Peter Laslett, Ed.). Cambridge: Cambridge University Press., pp. 101-103 </ref></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><ref> Locke, J. (1988). Locke: Two Treatises of Government Student Edition (P. Peter Laslett, Ed.). Cambridge: Cambridge University Press., pp. 101-103 </ref></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><ref> SMITH, S. (2012). Locke and the Art of Constitutional Government. In Political Philosophy pp. 169-172. New Haven; London: Yale University Press. Retrieved from http://www.jstor.org.ezproxy.wpi.edu/stable/j.ctt32bv21.13 </ref></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><ref> SMITH, S. (2012). Locke and the Art of Constitutional Government. In Political Philosophy pp. 169-172. New Haven; London: Yale University Press. Retrieved from http://www.jstor.org.ezproxy.wpi.edu/stable/j.ctt32bv21.13 </ref></div></td></tr>
</table>Mbpatelhttps://londonhuawiki.wpi.edu/index.php?title=State_Of_Nature&diff=19773&oldid=prevMbpatel: /* John Locke's Life */2017-06-22T23:00:49Z<p><span dir="auto"><span class="autocomment">John Locke's Life</span></span></p>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==John Locke's Life==</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==John Locke's Life==</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><br></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><br></div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>John Locke was an English philosopher who was born in England in the year 1632. He initially studied medicine at the University of Oxford, graduating with a degree in that field. He later joined Anthony Ashley Cooper, Earl of Shaftesbury, assisting him in business and political matters along with being his personal physician. John Locke was deeply influenced during his time with Cooper where he started to study politics. He eventually took a stand against monarchy, believing that the government was for the benefit of the people. This was clearly not the case during his time. The kings of England, King Charles II and King James II, were abusive of their power, forcing their will on the citizens by passing laws that favored their religious views. Locke saw this as oppression and slavery of the people. He wrote ''Two Treatises Of Government'' where he tried to justify the fall of monarchy and the creation of a new <del class="diffchange diffchange-inline">from </del>of government for the people. However, for Locke to understand what would make a good form government for the people, he first looked at how humans were in their natural state far before any authority was in place. He considered this state to be the state of nature.</div></td><td class='diff-marker'>+</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>John Locke was an English philosopher who was born in England in the year 1632. He initially studied medicine at the University of Oxford, graduating with a degree in that field. He later joined Anthony Ashley Cooper, Earl of Shaftesbury, assisting him in business and political matters along with being his personal physician. John Locke was deeply influenced during his time with Cooper where he started to study politics. He eventually took a stand against monarchy, believing that the government was for the benefit of the people. This was clearly not the case during his time. The kings of England, King Charles II and King James II, were abusive of their power, forcing their will on the citizens by passing laws that favored their religious views. Locke saw this as oppression and slavery of the people. He wrote ''Two Treatises Of Government'' where he tried to justify the fall of monarchy and the creation of a new <ins class="diffchange diffchange-inline">form </ins>of government for the people. However, for Locke to understand what would make a good form <ins class="diffchange diffchange-inline">of </ins>government for the people, he first looked at how humans were in their natural state far before any authority was in place. He considered this state to be the state of nature.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><ref>Schwoerer, L. (1990). Locke, Lockean Ideas, and the Glorious Revolution. Journal of the History of Ideas, 51(4), 531-548. Retrieved from http://www.jstor.org.ezproxy.wpi.edu/stable/2709645</ref></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><ref>Schwoerer, L. (1990). Locke, Lockean Ideas, and the Glorious Revolution. Journal of the History of Ideas, 51(4), 531-548. Retrieved from http://www.jstor.org.ezproxy.wpi.edu/stable/2709645</ref></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><ref>Giffin, F. (1967). John Locke and Religious Toleration. Journal of Church and State, 9(3), 378-390. Retrieved from http://www.jstor.org.ezproxy.wpi.edu/stable/23913736</ref></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><ref>Giffin, F. (1967). John Locke and Religious Toleration. Journal of Church and State, 9(3), 378-390. Retrieved from http://www.jstor.org.ezproxy.wpi.edu/stable/23913736</ref></div></td></tr>
</table>Mbpatelhttps://londonhuawiki.wpi.edu/index.php?title=State_Of_Nature&diff=19771&oldid=prevMbpatel: /* Section 1: Background */2017-06-22T22:56:45Z<p><span dir="auto"><span class="autocomment">Section 1: Background</span></span></p>
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