John Locke was a 17th century British philosopher whose monumental works on political thought established his place as one of the most influential figures in modern political theory.  More specifically, Locke’s influence on modern liberalism is inescapable as his ideas on natural rights, the social contract, limited government, and religious tolerance maintain a strong presence in the foundations of modern liberal governments across the globe.  The stark departure from prevalent political ideology of his time marked the birth of modern liberalism.  Even to this day, the British pioneer’s emphasis on life, liberty, and property shape social and political discourse.

Locke’s idea of natural rights is crucial to laying the foundation to understanding how the English philosopher influenced modern liberalism.  Locke believed in a state of nature defined by an absence of government.  “Men living together according to reason, without a common superior on earth, with authority to judge between them, is properly the state of nature” (Locke 9).  However, unlike previous philosophers, most notably fellow English thinker Thomas Hobbes, Locke’s state of nature was not “a war of every man against every man” (Hobbes).  In the absence of government, mankind is dictated by natural law, or reason, which teaches, “that being all equal and independent, no one ought to harm another in his life, health, liberty, or possessions” (Locke 5).  The natural right to life, liberty, and property is derived from natural law and endowed upon all individuals, thus imparting upon individuals the duty to work towards the preservation of mankind.  This underlying duty consequently creates a state of nature that is peaceful. 
 
To protect these rights, to life, liberty, and property, men consent to the establishment of a government and to be governed.  Not only does a government protect the rights of individuals, but it also punishes those who violate the natural rights of others (Locke 6).  Left to their own devices, men would find it difficult to punish violations of natural law and rights in a fair manner.  Therefore, Locke asserts that men willingly enter a social contract, which forms a government to act as an impartial judge.   This consent serves as the basis of authority for the government as power is derived from the governed.  Locke argues that “the end of law is not to abolish or restrain, but to preserve and enlarge freedom” (Locke 19).  Government’s power should be limited to work for the good of its people.  In other words, the government is accountable to its citizens and cannot violate their natural rights in any way.  Locke’s views on the scope of governmental authority are particularly important in understanding how his political theories creates the basis of modern political thought, as it deviates from the authoritarian monarchies of his day.  

It is easier to understand how Locke pioneered liberalism by comparing his ideology with that of another prominent political philosopher of his time, Thomas Hobbes.  Hobbes, unlike Locke who believes in a natural law according to reason, states that there is no order or lawfulness for men before entering a political society.  There is no justice or lawfulness until men “know a Law that forbids them: which till Lawes be made they cannot know; nor can any Law be made, till they have agreed upon the Person that shall make it” (Hobbes 187).  There is no reason, as in Locke’s state of nature, to dictate the actions of men towards a peaceful development and existence.  Hobbes describes the state of nature as a constant state of war where there can be no “Industry … Culture … Society [but] continuall feare, and danger of violent death [making] the life of man, solitary, poore, nasty, brutish and short” (Hobbes 186).  Due to the violent conditions for pre-political men, self-preservation emerges as a primary objective.  

In order to further secure their self-preservation, men eventually divest themselves of liberty when entering Hobbes’s social contract.  Liberty is defined by the “absence of externall Impediments” (Hobbes 189).   By holding on to liberty, men confine themselves to a state of war, which is a life-threatening situation that goes against the intrinsic drive for self-preservation.  Therefore, men submit themselves to “some coercive Power, to compel men equally to the performance of their Covenants, by the terrour of some punishment” (Hobbes 202).  Unlike Locke, Hobbes believed man cannot be trusted, thus requiring an absolute sovereign, like a monarch, to take control of the renounced liberty.  

Thus, the purpose for a entering a social contract is an aspect in which the two philosophers differ.  Hobbes’s support for an absolute sovereign is a continuation of a conventional political system.  This is precisely why Locke’s endorsement of liberty and the natural rights of men ushers in a new era of political thought, liberalism.  In Locke’s eyes, “absolute monarchs are but men" (Locke 7) who cannot be trusted to be impartial.  Instead, a political society can guarantee the liberties of citizens without an absolute monarch to compel men.  In fact, Locke’s men enter a social contract to not be “subject to the arbitrary will of another” (Locke 10).  

In such manner, Locke’s theory of government is a limited one in accordance with natural law.  First, the government must act for the public good meaning it cannot arbitrarily “destroy, enslave, or designedly impoverish the subjects” (Locke 43) for doing so would be against the fundamental law of nature, the preservation of life, liberty, and property.  The government must let its laws be known so that it does not rule by arbitrary decree and furthermore, cannot transfer its powers to another without the consent of the people.  In cases where the government does not act according to natural law and for the preservation of the people’s liberties, Locke acknowledges the power of the people to disobey.  This is a right to rebellion as “there remains still in the people a supreme power to remove or alter the legislative, when they find the legislative act contrary to the trust reposed in them” (Locke 47).  The people are obliged to obedience as long as natural law is not violated by the government.  

Furthermore, the people have the power to remove the executive power if it “hinder the meeting and acting of the legislative” (Locke 49) because it is a declaration of a state of war against the people by the executive power.  Locke limits the government by forcing it to adhere to the laws of nature and by separating the executive and legislative powers in order to prevent the formation of an absolute sovereign ruling arbitrarily.  It is the people’s right, according to Locke, to rebel against a tyrannical government.  
From the American Constitution and Declaration of Independence to the national motto of France, “Liberte, egalite, fraternite,” Locke’s influence on the political ideologies of modern nation states is clear.  His development of liberalism and its legacy, particularly the focus on life, liberty, and property, can even be found in the constitution of the newest country in the world, South Sudan.  

There is a repeated emphasis on tenets of liberalism such as, “justice, freedom, equality…respect for human dignity and fundamental freedoms” (“South Sudan”).  Locke’s belief that a limited and accountable government should protect and enhance the life, liberty, and property of its people is why many refer to Locke as the Father of Liberalism.

  
Works Cited -

Hobbes, Thomas. “THOMAS HOBBES, THE LEVIATHAN (1651)      Selections on the State of Nature, State of War and Formation of the State.” Thomas Hobbes, the Leviathan (1651), courses.washington.edu/hsteu302/Hobbes%20selections%20(edited).htm. Accessed 2 June 2023. 

Locke, John. “Second Treatise of Government by John Locke - University of Hong Kong.” University of Hong Kong, english.hku.hk/staff/kjohnson/PDF/LockeJohnSECONDTREATISE1690.pdf. Accessed 30 May 2023. 

“South Sudan 2011 (Rev. 2013) Constitution.” Constitute, www.constituteproject.org/constitution/South_Sudan_2013?lang=en. Accessed 1 June 2023. 

Tuckness, Alex. “Locke’s Political Philosophy.” Stanford Encyclopedia of Philosophy, 6 Oct. 2020, plato.stanford.edu/entries/locke-political/. 

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