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'Tis Reasonable to Think that the Cause is Natural: Human History and National Law in Locke's Two Treatises
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1
See Summa Theologica, First Part of the Second Part, Question 91, Article 2.
2
See Locke’s The Reasonableness of Christianity as Delivered in the Scriptures, Paragraph 19.
3
See especially C.S. Lewis, The Abolition of Man, HarperCollins, 1944, Appendix; C.S. Lewis, Mere Christianity,
HarperCollins, 1952, Book I; and C.S. Lewis, “On Ethics” and “The Poison of Subjectivism,” in The Collected Works of C.S. Lewis, Inspirational Press, 1996.
4
Readers interested in this question can find the author’s full defense of his position, with citations to the relevant
scholarship, in his book John Locke’s Politics of Moral Consensus (Cambridge University Press, 2005).
5
See especially Francis Oakley’s invaluable article “Locke, Natural Law, and God – Again” (History of Political Thought
18 (1997): 624-651); see also Richard Ashcraft, Locke’s Two Treatises of Government, Allen & Unwin, 1987, p. 39-41; John Marshall, John Locke: Resistance, Religion and Responsibility, Cambridge University Press, 1994, p. 454; and Nicholas Wolterstorff, John Locke and the Ethics of Belief, Cambridge University Press, 1996, p. 138.
6
John Dunn, The Political Thought of John Locke, Cambridge University Press, 1969, p. 24.
7
On this point see Hans Aarsleff, “The State of Nature and the Nature of Man in Locke,” In John Locke: Problems and
Perspectives, ed. John W. Yolton, Cambridge University Press, 1969, p. 105.
8
W. M. Spellman, John Locke and the Problem of Depravity, Clarendon Press, 1988, p. 119-120.
9
Spellman, The Problem of Depravity, p. 193.
10
Spellman, The Problem of Depravity, p. 120.
11
Augustine, City of God, Penguin, 1972, p. 162 (Book IV, Chapter 23).
12
Augustine, City of God, p. 166-167 (Book IV, Chapter 25); see also p. 254 (Book VII, Preface)
13
Augustine, City of God, p. 376 (Book X, Chapter 3).
14
Rabieh rests a great deal of his argument on the assertion that Locke’s psychology is “mercenary” (see Michael Rabieh,
“The Reasonableness of Locke, or the Questionableness of Christianity,” The Journal of Politics 53 (Nov. 1991): 933-957, esp. p. 948); see also Leo Strauss, Natural Right and History, University of Chicago Press, 1953, p. 226-227 and 250; Richard Cox, Locke on War and Peace, Clarendon Press, 1960, p. 83, 86, and 88; Thomas Pangle, The Spirit of Modern Republicanism, University of Chicago Press, 1988, p. 186-187 and 214; and Paul A. Rahe, Republics Ancient and Modern: Classical Republicanism and the American Revolution, University of North Carolina Press, 1992, p. 285. For additional responses to this view (other than Spellman’s) see Aarsleff, “The State of Nature,” p. 105; Marshall, Resistance, Religion and Responsibility, p. 188-189; Oakley, “Again,” p. 626-627 and 645; Steven Forde, “Natural Law, Theology, and Morality in Locke,” American Journal of Political Science 45 (2001): 396-409, p. 399; and Forster, Moral Consensus, p. 195-198.
15
See especially Dunn, Political Thought, and Peter Laslett’s introduction to the Cambridge edition of the Two Treatises.
16
Ruth Grant, John Locke’s Liberalism, University of Chicago Press, 1987, p.9.
17
See Thomas Pangle, The Spirit of Modern Republicanism, University of Chicago Press, 1988, p. 233.
18
See James Farr’s outstanding article on the role of slavery in Locke’s life and political thought (“ ‘So Vile and Miserable
an Estate’: The Problem of Slavery in Locke’s Political Thought,” Political Theory 14 (1986): 263-289).
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1
See Summa Theologica, First Part of the Second Part, Question 91, Article 2.
2
See Locke’s The Reasonableness of Christianity as Delivered in the Scriptures, Paragraph 19.
3
See especially C.S. Lewis, The Abolition of Man, HarperCollins, 1944, Appendix; C.S. Lewis, Mere Christianity,
HarperCollins, 1952, Book I; and C.S. Lewis, “On Ethics” and “The Poison of Subjectivism,” in The Collected Works of
C.S. Lewis, Inspirational Press, 1996.
4
Readers interested in this question can find the author’s full defense of his position, with citations to the relevant
scholarship, in his book John Locke’s Politics of Moral Consensus (Cambridge University Press, 2005).
5
See especially Francis Oakley’s invaluable article “Locke, Natural Law, and God – Again” (History of Political Thought
18 (1997): 624-651); see also Richard Ashcraft, Locke’s Two Treatises of Government, Allen & Unwin, 1987, p. 39-41;
John Marshall, John Locke: Resistance, Religion and Responsibility, Cambridge University Press, 1994, p. 454; and
Nicholas Wolterstorff, John Locke and the Ethics of Belief, Cambridge University Press, 1996, p. 138.
6
John Dunn, The Political Thought of John Locke, Cambridge University Press, 1969, p. 24.
7
On this point see Hans Aarsleff, “The State of Nature and the Nature of Man in Locke,” In John Locke: Problems and
Perspectives, ed. John W. Yolton, Cambridge University Press, 1969, p. 105.
8
W. M. Spellman, John Locke and the Problem of Depravity, Clarendon Press, 1988, p. 119-120.
9
Spellman, The Problem of Depravity, p. 193.
10
Spellman, The Problem of Depravity, p. 120.
11
Augustine, City of God, Penguin, 1972, p. 162 (Book IV, Chapter 23).
12
Augustine, City of God, p. 166-167 (Book IV, Chapter 25); see also p. 254 (Book VII, Preface)
13
Augustine, City of God, p. 376 (Book X, Chapter 3).
14
Rabieh rests a great deal of his argument on the assertion that Locke’s psychology is “mercenary” (see Michael Rabieh,
“The Reasonableness of Locke, or the Questionableness of Christianity,” The Journal of Politics 53 (Nov. 1991): 933-957,
esp. p. 948); see also Leo Strauss, Natural Right and History, University of Chicago Press, 1953, p. 226-227 and 250;
Richard Cox, Locke on War and Peace, Clarendon Press, 1960, p. 83, 86, and 88; Thomas Pangle, The Spirit of Modern
Republicanism, University of Chicago Press, 1988, p. 186-187 and 214; and Paul A. Rahe, Republics Ancient and Modern:
Classical Republicanism and the American Revolution, University of North Carolina Press, 1992, p. 285. For additional
responses to this view (other than Spellman’s) see Aarsleff, “The State of Nature,” p. 105; Marshall, Resistance, Religion
and Responsibility, p. 188-189; Oakley, “Again,” p. 626-627 and 645; Steven Forde, “Natural Law, Theology, and Morality
in Locke,” American Journal of Political Science 45 (2001): 396-409, p. 399; and Forster, Moral Consensus, p. 195-198.
15
See especially Dunn, Political Thought, and Peter Laslett’s introduction to the Cambridge edition of the Two Treatises.
16
Ruth Grant, John Locke’s Liberalism, University of Chicago Press, 1987, p.9.
17
See Thomas Pangle, The Spirit of Modern Republicanism, University of Chicago Press, 1988, p. 233.
18
See James Farr’s outstanding article on the role of slavery in Locke’s life and political thought (“ ‘So Vile and Miserable
an Estate’: The Problem of Slavery in Locke’s Political Thought,” Political Theory 14 (1986): 263-289).
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