State of Nature
In his brief introduction to the Leviathan, Hobbes describes the state as an organism analogous to a large person. He shows how each part of the state parallels the function of the parts of the human body. He notes that the first part of his project is to describe human nature, insofar as humans are the creators of the state. To this end, he advises that we look into ourselves to see the nature of humanity in general. Hobbes argues that, in the absence of social condition, every action we perform, no matter how charitable or benevolent, is done for reasons, which are ultimately self-serving. For example, when I donate to charity, I am actually taking delight in demonstrating my powers. In its most extreme form, this view of human nature has since been termed psychological egoism. Hobbes believes that any account of human action, including morality, must be consistent with the fact that we are all self-serving. In this chapter. Hobbes speculates how selfish peo ple would behave in a state of nature, prior to the formation of any government He begins noting that humans are esse
No ideas are innate; and there is no source of new simple ideas other than those two. Simple ideas do not, of themselves, enter into relation and form complex ideas. Without experience, no characters are written on the "tablets" of the mind; except through the "windows" of sensation and reflection, no light enters the understanding. Without moral rules, we are subject to the whims of other people's selfish interests. The mutual fulfilling of the various tasks is the basis of justice in society. Further, the difficulty of accounting for universals is unduly simplified by describing certain products as simple ideas, although thought has obviously been at work upon them. Historically social contract theory is an outgrowth of natural law theory, specifically the theories of Grotius and Pufendorf. Contemporary versions of social contract theory attempt to show that our basic rights and liberties are founded on mutually beneficial agreements, which are made between members of society. Plato himself rejects this skeptical view about justice; however, the hero of the dialog - the character Socrates - presents a different contractarian account of the origin of justice in society. Interest in social contract theory declined in the 19th century with the rise of utilitarianism, the theory that actions are right when they produce more benefit than disbenefit for society. Thus, it is difficult to call this a "moral" theory. Third, the moral rules arrived at make demands of an agent which go beyond what is necessary for an agent's self-preservation -- which is that agent's sole motive for making the contract. John Locke argued that the state of nature is a pre-political, yet moral society where humans are bound by divinely commanded natural law. He raised questions in such a way as to provoke further enquiry. In countries that have yet to be civilized people treat are barbaric to each other.
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