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The concept of the right of revolution was also taken up by John Locke in Two Treatises of Government as part of his social contract theory. Locke declared that under natural law, all people have the right to life, liberty, and estate; under the social contract, the people could instigate a revolution against the government when it acted ...
17th-century English philosopher John Locke discussed natural rights in his work, identifying them as being "life, liberty, and estate (property)", and argued that such fundamental rights could not be surrendered in the social contract. Preservation of the natural rights to life, liberty, and property was claimed as justification for the ...
The central assertion that social contract theory approaches is that law and political order are not natural, but human creations. The social contract and the political order it creates are simply the means towards an end—the benefit of the individuals involved—and legitimate only to the extent that they fulfill their part of the agreement.
Locke's political theory was founded upon that of social contract. Unlike Thomas Hobbes, Locke believed that human nature is characterised by reason and tolerance. Like Hobbes, Locke believed that human nature allows people to be selfish. This is apparent with the introduction of currency.
Social contract; Social justice. ... Notable liberal individuals whose ideas contributed to classical liberalism include John Locke, [9] ... Thomas Paine (1737–1809 ...
The right formed an important part of his social contract theory, in which he defined the basis of social relationships. Locke said that under natural law, all people have the right to life, liberty, and private property; under the social contract, the people could instigate a revolution against the government when it acted against the ...
[12] [13] Locke also defined the concept of the separation of church and state. [14] Based on the social contract principle, Locke argued that there was a natural right to the liberty of conscience, which he argued must therefore remain protected from any government authority. [15]
The theory of the divine right of kings became a passing fancy, exposed to the type of ridicule with which John Locke treated it. Unlike Machiavelli and Hobbes but like Aquinas, Locke would accept Aristotle's dictum that man seeks to be happy in a state of social harmony as a social animal.