By James O'Connor
O'Connor, a Neo-Marxist, contends that individualist ethics in the US became tremendous high priced to the world's such a lot complicated capitalist society.
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On this subject, see A. John Simmons, On the Edge of Anarchy: Locke, Consent, and the Limits of Society (Princeton: Princeton University Press, 1993), 101–46. ” Locke, Two Treatises, II: §135. 70 Locke here invoked the “public good” to emphasize his belief that governments do not exist to advance the private interests of rulers. 3. A more controversial and problematic discussion of the public good appears in Locke’s discussion of the prerogative power that should be vested in the executive branch of a government.
Although Hume is often portrayed as a critic of the natural-law tradition, his criticisms are directed primarily at the rationalist wing of that tradition, as exemplified by Samuel Clarke, William Wollaston, and others. For a discussion that places Hume in the natural-law tradition and shows his similarities to Grotius and Pufendorf, see Stephen Buckle, Natural Law and the Theory of Property: Grotius to Hume (Oxford: Clarendon Press, 1991), 234–98. Hume, Enquiries, 199. , 203. John Locke, “Essays on the Law of Nature,” in Locke: Political Essays, ed.
This will rarely occur, according to Locke, if the ruler truly has the public good in mind; but if it should occur and a person cannot obey a law in good conscience, his or her response should depend on the kind of law in question. If a law falls, in principle, within the proper jurisdiction of government, then a conscientious objector should resort to passive disobedience; in other words, he or she should refuse to obey the law and then submit to the legal penalty for disobedience. , 154. , 151.