Locke's Political Philosophy

Locke traces the concept of private post from the time when God gave the world to Adam and his posterity. Locke sees political authority as be "for the regulating and preserving of retention" (Locke 4), among other things. di handssion for Locke seems to symbolize rights in concrete form, as something a piece being can conceive of as distinguishable from him or herself even though they may be also seen as a part of the self. In addition, Locke believes that an individual's attributes, such as freedom, equality, and the place to execute the law of temperament can also turn over the subject of take to and therefore the subject of negotiation with others. regime also derives from the conjunction of place and rights.

Locke develops the concept of property by extending it from the collective to the individual. Property is justified in Locke's thinking as a divine gift. He says that valetkind's rights to the bounties of nature comes from God's grant in the Scriptures, from man's rationality, and from the fundamental natural law of self-preservation:

God, who hath addicted the world to men in common, hath also given them reason to make implement of it to the best advantage of life-time and convenience. The earth and all that there is therein is given to men for the support and comfort of their being (Locke 15).

This means, though, that the untroubleds of nature are held in common and

Such cultivation would be accomplished through with(predicate) labor, and this act of labor separates property from belonging only to nature: As much land as a man tills, plants, improves, cultivates, and can use the product of, so much is his property. He by his labor does, as it were, enclose it from the common (Locke 17).

Nor was the annexation of any parcel of land, by improving it, any bias to any other man, since there was still enough, and as good left; and more than the yet unprovided could use (Locke 18).

not by any individual. This original state of joint causeership has given way to private ownership, and Locke had to account for this change. Locke's solution is interesting and is ground on the idea that each person has the right to his or her own person. Each individual has the property of his or her own body and of the work of their hands. Locke writes,

In addition, this is allowable because it is done with the consent of others in society:

God gave the world to men in common; but since he gave it to them for their benefit, and the greatest conveniences of life they were capable to draw from it, it cannot be supposed he meant it should continuously remain common and uncultivated (Locke 18).

By identifying the body with property, Locke joins rights and property in a way he could not do if he were speaking or property only in terms of external possessions. Rights are thought of as possess by groups and individuals, and the fact that their bodies are also their property makes property and rights essentially the same sort of thing. An incursion into one is an
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