The Significance of Property in Locke's Theory of Natural Rights - Essay Example

The Significance of Property in Lockes Theory of Natural Rights Lockes Definition of Property John Locke defined property in two dimensions: the broad sense and the narrow sense. In the narrow sense, property is the “external possessions, that is estates which one possesses”1. In other words, the simplistic view of property relates to to what we own as individuals. This encompasses our rights to certain specific items that we have acquired through some consideration or through some unique rights that we possess. However, defining property from the broader sense, Locke stated that property is that “which men possess with propriety, for example our lives, liberties and estates”2. In the broader definition, Locke seems to define property in a sense which encompasses certain inherent and inalienable rights that a person acquires from birth. This, seem to be in contrast with the every-day definition of property that we are accustomed to. This is often seen in terms of assets and an individuals right to certain things of value that s/he owns or controls. Locke states specifically that “mens lives, liberties and estates, I call by the general name property”3. So here, it is apparent that Locke defines property in a way that is quite unique and distinct from the mainstream definition we are accustomed to. Again, Locke states that “by property, I must be understood here as in other places to mean that property which men have in their persons as well as goods”4. Locke repeats the wider definition of property which seem to define property in relation to the estates and goods a person owns as well as a persons life as a living person. Looking at Lockes definition of property in the macrocosmic sense, it is apparent that he was arguing that once a person has a life, he has a property. This property is of a value even if the person does not own any property. Locke puts forward several cases and arguments that supports his points in England of his era. Most of these arguments are rooted in Biblical principles and precepts and it weaves into the wider society by building a hedge around the human lives to ensure that people get good and fair treatment wherever they find themselves. Lockes First Treatise Locke argues that human beings have been given rights by God to take dominion over the earth and exercise control over the natural environment and the lesser creatures5. This is supported by the Bible in Genesis. Locke therefore states that “man should live and abide for some time upon the face of the earth”6. This therefore means that every individual on the earth has some rights to control some portion of the earth because it was an in inherent and inalienable right given to Adam by God. Stretching the argument further, it can be observed from Genesis 1:28 that man was created in the image of God and was also given breath by God. This therefore means that every human being is by extension, a representative of God who seeks to honour the purpose for which Adam was created: to take dominion and guard over the natural environment. Although God gave dominion to Adam, this was held exclusively by all human beings collectively7. Although the dominion given to Adam was a private dominion, it was held in common with the rest of mankind. The dominion given to human beings by God therefore places human beings in a role of responsibility which is to be executed by the part of God that is in every human being. This therefore means that every human being has a role in the world which is unique to him. Due to this, every one needs to have the natural liberty to execute his role as an individual. This is what Locke calls the liberty of self preserving activities. Human beings are born with reason and have the potential to follow the natural law of preservation8. This therefore means that everyone born in this world needs to be given all the tools and opportunities necessary to execute an activity that is in line with Gods natural duty that is laid down for him. Locke identified the requirements of human beings taking dominion over the earth as a default right that is vested in every human being. It is therefore a natural right that every individual is born with and must live to achieve it. This natural right of human beings to take dominion over the earth means that every human being is born with a property. In other words, there is a portion of the earth that the human being has the power to subdue and take control over. Thus the responsibility of self preservation gives individuals the natural right to property. Due to this, Locke identifies that there can be no natural rights requiring men to forgo their duty of taking dominion over the earth. It therefore means that any attempt to deprive people from taking control of or controlling some property in this world is wrong and it is against the fundamental right of mankind laid down by God. Locke also spells out that the collective nature of natural rights given to mankind from creation therefore cannot stand in the way of depriving an individual from owning his share of property or the rights to ensure that he survives by doing something productive. “Reason was the voice of God in him which could teach him and assure him to pursue the natural inclination”9. In other words, even if a person is deprived of his rights to self preservation, there was an inner motivation that would always suffice in one form or the other. It is therefore imperative for the society as a whole to allow each and every individual to exercise his right of preservation. This therefore means that once a person is alive, he has a property and that property is to fulfil his divine purpose on earth. Thus, the society was not to be a stumbling block to an individual, accessing his rights to his property. The society must rather be a system for the protection and harnessing of peoples properties. This is because every attempt that seeks to deprive people of their rights to self preservation was wrong and could not be permitted. This therefore gave every individual some natural rights. These natural rights are inherent in every human being and the wider society needs to respect it. This is a right that has some value or worth. Thus, the concept of rights, inherent in every human being is in itself a property. Due to this, Lockes definition of property encompassed the rights to life and the right to liberty. The right to life can be seen as the right to be protected from harm and the right to get a normal existence and spend the time God has granted to an individual on earth. The right to liberty means the right to gain and exercise the opportunities and benefits that God has granted to an individual. This law prevents the community and the society from depriving people from exercising their right over their property (which is their natural life). Thus, the concept of life and liberty become two undeniable and inalienable rights that individuals must enjoy aside the estates and chattels that they are entitled to by dint of their hard work or their personalities. The Second Treatise In the second treatise, Locke states that every individual “has a property in his own person”10. This is because God has endowed every individual with the ability to do something to support the responsibility given to humanity. Due to this, every person has the labour of his body and the work of his hands. This provides some kind of contribution to the society and also provides some livelihood for the individual in question. This inherent property in individuals therefore puts an individual in a position of judge or lord over his own life. He can choose and make rational decisions based on his perceptions and beliefs about situations and concepts. Locke calls this kind of autonomy that individuals enjoy appropriation. Thus individuals have the right to independently decide when, where, why and how to render his labour, efforts, energies and skills. The use of appropriation is permissible in all aspects of life because human beings have been given this endowment by God. This means that the each individual has the natural right and liberty of self-preservation and can decide on how to discharge this to the wider society. Therefore, the power over the appropriation of an individuals efforts and labour is in itself has some worth and value in the society. As such, it should be considered as a property and given the respect and dignity it deserves. Inferences From the two treatises, it can be inferred that the concept of property is fundamental to Lockes definition of property. However, the inclusion of the life and liberty as property is what revolutionalises his conception of property to create the basis of an ethical framework for the creation of modern nations around the world. Life and liberty are valuable because they are a means of getting possessions11. This effectively means that once a person has life and an appropriate setting to render his efforts through the concept of work, he can make material possessions which would become property. Therefore, Locke deemed the right to life and liberty as a form of property. Albeit notional, this expansion of the scope of the definition of property to cover human life and liberty enables the society to attach a high degree of importance to human life and grant people the liberty they need to attain their goals in life. In this wise, Locke points out that personality is an extension of possessions and not the other way round12. This therefore establishes the fact that a human being must be treated with dignity not only where he has a lot of material wealth but he should be treated with some degree of respect because he is human. This conception of human life and liberty as property therefore creates a situation where human life is to be treasured not because of the achievement or history of a person. Rather, people are to be respected and given the opportunity to bring out their inherent talents and attributes through the discharge of some responsibilities of this world. This therefore forms the basis for human rights and some elements of justice in the society. The concept of human rights is based on the fact that human life and liberty is a property and as such, should be treated with care and dignity. This culminates in the law of natural justice which requires people to be given some legal protection and justice. Governments therefore have a responsibility of preserving individual rights which they should view as some kind of property to attain this end. Also, the individual has some kind of social contract where he presents his property (his life and efforts) for the improvement of the larger society and must be sensitive to his responsibilities to the society. The conception of human life and liberty as property therefore forms the basis for the establishment of nations and legal systems to ensure the fair treatment of human beings and the highest levels of prosperity for people in the larger society13 In a capitalist society, three inferences can be made about the two treatises of Locke on property14. First of all, Lockes position indicates that one can make the optimum use of resources as long as this is done within legal confines of the law. Secondly, one might be required by the social contract of Lockes framework to leave enough for others due to some social restrictions placed by the state. Thirdly, one may only acquire resources through ones own labour and not another persons labour. The conception of property defined by Locke therefore creates a genuine background for the creation of ethics and social structures in the modern society. Conclusion Lockes definition of property does not only encompass estates and chattels but also, life and liberty. The inclusion of life and liberty is based on the premise that God created all human beings and gave each one a task on this planet. Therefore each individual has a life that has value and this value must be enhanced since individuals have the ability to work and create possessions even if they do not have chattels and estates at the moment. This view is based on the fact that each individual has the duty and means for self-preservation. The description of human life and liberty as property therefore gives the notion that human life is precious. Thus, by default, each and every human being has some natural rights which accrue to an individual without any effort but is a matter of right an inherent and inalienable rights which must be honoured and observed. Lockes classification of human life as precious also leads to the fact that people must be given rights and privileges to work in a given social setting where they would be free to put their efforts and labour to the best use. This conception of life and liberty as property makes it imperative for nations to set up ethical and justice systems that honours these rights people are born with. The justice system must honour and promote human rights which are of value. On the other hand, the justice system also creates some kind of social contract between the individual and other members of the society, whereby the individual must discharge his efforts with regards to other peoples lives, liberties and estates. This means that human beings must respect the rights of other human beings. The conception of property therefore sets the framework for justice in the modern world. This conception defines three main elements of the judicial systems of nations. First of all, individuals have rights which are valuable. Secondly, there is the need for governments to set up justice systems that would not promote absolutism but rather respect the rights of individuals in relation to other individuals. Thirdly, individuals are required to make a conscious effort to become good citizens who respect the rights of other entities in the society. Endnotes Ashcraft, Richard (1986) Revolutionary Politics & Lockes Two Treatise of Government Princeton University Press Finnis, John (2011) Natural Law & Natural Rights Oxford University Press Kramer, Matthew H. (2004) John Locke & The Origins of Private Property Cambridge University Press Locke, John (1689) Two Treatises of Government ed. P. Laslett Cambridge University Press. 1988. Locke, John (1690) An essay Concerning Human Understanding Oxford University Press. 1983. Mack, Eric & Meadowcraft, John (2009) John Locke Continuum International Publishing Group. Mcpherson, C. B. (1951) “Locke on Capitalist Appropriation” in John Locke: Critical Assessment Vol 4 by Richard Ashcroft, London: Routledge Taylor Francis Group Parker, Kim Ian (2004) The Biblical Politics of John Locke Vol 3 Canadian Corporation for Studies in Religion Wilfrid Laurier University Press Ward, Lee (2010) John Locke & Modern Life Cambridge University Press Read More