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IR Theory's Impending Rendezvous With Nietzsche
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upon the will of any other man” (1965, 309). Like Hobbes, Locke views this situation as
one of equality, “there being nothing more evident, than that creatures of the same
species and rank born to all the same advantages of nature, and the use of the same
faculties, should also be equal one amongst another” (309). But unlike Hobbes, Locke
does not see the state of nature as synonymous with the state of war, primarily because he
does not consider anarchy to be so profound an impediment to cooperation as Hobbes
suggests. Locke writes:
And here we have the plain difference between the state of nature, and the state of war, which however, some men have confounded, are as far distant, as a state of peace, good will, mutual assistance, and preservation, and a state of enmity, malice, violence, and mutual destruction are one from another. Men living together according to reason, without a common superior on earth, with authority to judge between them, is properly the state of nature. But force, or a declared design of force upon the person of another, where there is no common superior on earth to appeal to for relief, is the state of war (321).
Whereas Hobbes sees “natural man” with club in hand, constantly on guard
against possible attacks and clubbing those whom he encounters before they get a chance
to club him, Locke sees him as potentially peaceful and sociable, living in a world where
fear is not so rampant as to make cooperative living impossible. There is a catch,
however, which is what Locke is alluding to in the final sentence of the quote. Although
individuals in the state of nature can live peaceably, there is the potential for conflict, and
since no one is to judge who is correct in such instances, such conflict leads readily to
more conflict, in the midst of which each party judges themselves to be aggrieved and
acts accordingly. Indeed, Locke concedes, the state of war is where “the least difference
is apt to end, where there is no authority to decide between the contenders” (323). The
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| | Authors: Thompson, James. |
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18
upon the will of any other man” (1965, 309). Like Hobbes, Locke views this situation as
one of equality, “there being nothing more evident, than that creatures of the same
species and rank born to all the same advantages of nature, and the use of the same
faculties, should also be equal one amongst another” (309). But unlike Hobbes, Locke
does not see the state of nature as synonymous with the state of war, primarily because he
does not consider anarchy to be so profound an impediment to cooperation as Hobbes
suggests. Locke writes:
And here we have the plain difference between the state of nature, and the state of
war, which however, some men have confounded, are as far distant, as a state of
peace, good will, mutual assistance, and preservation, and a state of enmity,
malice, violence, and mutual destruction are one from another. Men living
together according to reason, without a common superior on earth, with authority
to judge between them, is properly the state of nature. But force, or a declared
design of force upon the person of another, where there is no common superior on
earth to appeal to for relief, is the state of war (321).
Whereas Hobbes sees “natural man” with club in hand, constantly on guard
against possible attacks and clubbing those whom he encounters before they get a chance
to club him, Locke sees him as potentially peaceful and sociable, living in a world where
fear is not so rampant as to make cooperative living impossible. There is a catch,
however, which is what Locke is alluding to in the final sentence of the quote. Although
individuals in the state of nature can live peaceably, there is the potential for conflict, and
since no one is to judge who is correct in such instances, such conflict leads readily to
more conflict, in the midst of which each party judges themselves to be aggrieved and
acts accordingly. Indeed, Locke concedes, the state of war is where “the least difference
is apt to end, where there is no authority to decide between the contenders” (323). The
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