Accord|ng to the patr|archa| wor|d v|ew a|| soc|a| re|at|ons cou|d be exp|a|ned |n terms of a mode| of

the househo|d |n wh|ch the father was the abso|ute master lrom lllmers perspecLlve all of socleLy
beglnnlng wlLh Adam and Lve could be undersLood as a slngle household !usL as Adam was made
masLer of all hls domaln by Cod so Lhe klng of Lngland should be masLer of hls domaln as Lhe llLeral
faLher of hls own blologlcal famlly and as Lhe flguraLlve faLher of Lhe body pollLlc lllmers defense of
absoluLe monarchy depends heavlly on hls noLlon LhaL pollLlcal power could be derlved dlrecLly from Lhe
hlerarchlcal relaLlons of Lhe famlly ln whlch Lhe faLher was Lhe flnal auLhorlLy on all maLLers lllmer
made no dlsLlncLlon beLween famlllal and pollLlcal or prlvaLe and publlc As Cordon SchocheL
polnLs ouL when lllmer Lalks abouL Lhe klng as Lhe faLher of hls people he ls noL speaklng
meLaphorlcally lllmer llLerally belleved LhaL pollLlcal relaLlons and famlly relaLlons should be
undersLood as comlng ouL of a slngular hlerarchlcal order lor hlm paLernal and pollLlcal power ls noL
[usL slmllar Lhey are lndlsLlngulshable
lor example Lhe rlghL of chlldren Lo lnherlL Lhelr parenLs" properLy sLems from Lhelr naLural rlghL Lo
susLenance by Lhelr parenLs a rlghL whlch cannoL be supposed Lo embrace elLher paLrlarchal auLhorlLy
or pollLlcal power 1hus we have a rlghL Lo llfe llberLy and properLy above all oLher Lhlngs 1hls Lhen
leads Lo Lhe equallLy of all men belng LhaL we are born wlLh Lhe same lnallenalble rlghLs and an equal
faclllLy of reason As lL sald aL Lhe foundlng of our counLry LhaL All men are creaLed equal" and Lhese
ldeas of equallLy became Lhe basls for our democracy
Chaper VI: Of Raerna1 Rower
52.Raternal power shou1d acua11y be parental power, as boh
parens have equa1 auhoriy over chi1dren.
53.%his poin is significan, because wriers 1i'e Ei1mer ry
o race he power of Kings o paerna1 power, bu hey
wou1dn wan o say ha he wives of Kings have equa1
auhoriy.
54.aura1 equality means ha equal right, ha every man
hah, o his naura1 freedom, wihou being sub_eced o he
wi11 or auhoriy of any oher man.
55.Children: no born in equa1iy, bu o i ha
is, hey are under he sub_ecion of heir parens bu i is
emporary, and a he age of reason hey come ino heir
birhrigh of freedom.
56.Rarents have he duty o 1oo' afer chi1dren, who
are GOs wor'manship, no heirs.
57.Chi1dren are no free because freedom is law-
governed behaviour and o be ab1e o govern
ones behaviour under 1aws, one has o understand hem, which
chi1dren do no. (Specifica11y, you need reason o
undersand he 1aw of naure.) Where here is no 1aw here
is no freedom again, 1ibery is disinguished
from license.
58.Rarena1 power hen, is auhoriy ha comes from a
duy o proec.
59.Guardians ac as wi11s for chi1dren uni1 he age of
reason (one and weny years, and in some cases sooner)
because before ha ime hey do no have he capaciy o 'now
1aws.
60.unaics and ideos wi11 never have his capaciy, and
hus are never freed from guardianship.
61.Sum:
We are born free, as we are born raiona1, no ha we have acua11y he
exercise of eiher: age, ha brings one, brings wih i he oher
oo. And hus we see how naura1 freedom and sub_ecion o parens may
consis ogeher, and are boh founded on he same princip1e.
%ha is, a Ei1merian migh argue agains he idea of naura1
freedom by poining ou ha chi1dren are not born free because
hey mus do wha heir parens say. %hus, humans are no
naura11y free.o so fas! says oc'e: why is i ha a grown
man is no under his parens auhoriy? Because he is
naura11y free. This is his naura1 sae, no he emporary
chi1dhood phase when he cou1dn decide for himse1f.
62.ore evidence: no counry demands oahs of fea1y from
chi1dren (1es ignore he R1edge of A11egiance sha11 we?)
63.God made parens ender o ma'e sure hey wou1d a'e
care of His propery. (I guess oc'e never heard of chi1d
abuse.)
64.ore ani-Ei1mer: Ei1mer wans o _usify absolute power
of he monarch. Bu parena1 power is not abso1ue i is
on1y _usified so 1ong as he parens are respecing he
chi1ds bes ineress.
65.Eurhermore, his auhoriy is shared by he moher, or
a'en over by an adopive faher, and hus is more o do
wih guardianship han biological fatherhood.
66.Chi1dren have no duy o obey heir parens once hey
reach he age of reason, BU% hey do have a duy
o honour hem. Bu his is no enough
o undergird po1iica1 power: he honour due o parens, a
monarch in his hrone owes his moher, and ye his 1essens
no his auhoriy, nor sub_ecs him o her governmen.
67-70 ore of he same
71.Rarena1 auhoriy app1ies equa11y in he state of
nature as in civil society because (as saed in 2)
po1iica1 and parena1 auhoriy are disinc powers.
72.Eahers have an exra power: o 1eave heir money and
propery o whomever they want.
73.%he fahers 1and carries wih i ob1igaions o he
paricu1ar sae of which he is a ciizen, so by acceping
1and from your faher you can be bound by 1aws of a
sae. In on1y his 1imied sense does a faher have
some political conro1 over chi1dren. (Of course anoher
imp1icaion is ha chi1dren wi11 do wha he faher says so
ha he wi11 1eave hem money he has conro1 over hem
because of heir greed for heir inheriance. Bu his is
no unique1y a paerna1 power anybody can conro1 me by
dang1ing big buc's in fron of me.)
74-76: oc'es exp1anaion for he preponderance of
monarchies in he firs ages of he wor1d despie he naura1
freedom of humans: grown chi1dren hung around he home and by
force of habi obeyed he faher as if he si11 had auhoriy:
%hus he naura1 fahers of fami1ies, by an insensib1e change, became he
po1iic monarchs of hem oo: and as hey chanced o 1ive 1ong, and 1eave
ab1e and worhy heirs, for severa1 successions, or oherwise, so hey
1aid he foundaions ofherediary, or e1ecive 'ingdoms. [76|
BU%, his doesn mean ha he fahers really were 'ings by
righ any more han hey were 57iests by righ (as oc'e poins
ou, he faher was _us as 1i'e1y o ac as he pries for he
fami1y).

Chaper VII: Of Ro1iica1 or Civi1 Sociey
77-84: %he family as he firs sociey compare wih
Rousseaus second sage of he sae of naure in OI.
oc'e con_ecures on he reason for he greaer duraion of human
coup1es han in he anima1 wor1d: because he fema1e is capab1e
of conceiving, and /e facto is common1y wih chi1d again, and
brings forh oo a new birh, 1ong before he former is ou of a
dependency.
81.heres a in/ of conrac, bu is on1y o 1as as
1ong as necessary.
82.man ma'es he decisions as he ab1er and he sronger
BU% has no more 5owe7 over his wife han she has over
him. (ROI%: o show ha he supposed naura1 righ of a
monarch canno be raced o his 'ind of power)
83.Roin of marriage: procreaion and muua1 suppor
84.sociey bewix parens and chi1dren a1ready discussed
85.SLAVES: capives a'en in a _us war hey are no
par of civi1 sociey because hey don
have rights (specifica11y, he righ o own
propery). (ROI%: o show ha he power a maser has over
a s1ave canno exp1ain po1iica1 power.)
86.ven master of a family does no have political power,
because he doesn have he righ of 1ife and deah.
87.Civil society requires giving up natural right to punish:
Because no po1iica1 sociey can be, nor subsis, wihou having in
ise1f he power o preserve he propery, and... punish he offences of
a11 hose in ha sociey, here, and here on1y is po1iica1
sociey, where every one of the members hath quitted this natural power,
resigned i up ino he hands of he communiy... And hus... he
communiy comes o be umpire
%has why hose who have no such appea1 o a common arbier
are si11 in he sae of naure.
88. powers of government:
a.power of making laws (LEGISLATIVE)
b.power of war and peace (EXECUTIVE)
a11 his for he preservaion of he propery of a11 he
members of ha sociey, as far as is possib1e
%HUS: he commonwea1h on1y has powers because hey were given o
i by individua1s, and hus he commonwea1h can have no
more power han individua1s could give o i.
89.2 ways of _oining sociey by consent
EOUIG: where-ever any number of men, in he sae of
naure, ener ino sociey o ma'e one peop1e, one body
po1iic, under one supreme gov. (his is he social
contract)
JOIIG: when any one _oins himse1f o, and incorporaes
wih, any governmen a1ready made
90-94 CRITIQUE OE ABSOLUTISM (Ani-Hobbes)
abso1ue monarchy canno be a civi1 sociey, because he end of
civi1 sociey is o avoid he inconveniences of having no
independen arbier, so why wou1d anyone agree o a siuaion
where he 'ing is above any arbier?
In fac, youre worse off in an abso1uis sae, because he
'ing has he power of he sae behind him (agreeing o an
abso1uis sae wou1d be 1i'e escaping from foxes on1y o be
devoured by a 1ion

CIupLer V.
God drIves men InLo socIeLy, ocke noLes, depIoyIng LIe LrudILIonuI ArIsLoLeIIun LIesIs LIuL socIeLy
sLems Irom sexuuI desIre, reproducLIon, und LIen empIoymenL (LIuL Is, mun und womun come
LogeLIer, LIey reproduce, und empIoy servunLs - und guIn sIuves cupLured In jusL wurs), u LIesIs LIuL
wus repeuLed LIrougIouL LIe uges buL more recenLIy, In ocke`s LIme, beIng udvunced by, Ior
exumpIe, by Hugo GroLIus und PuIendorI. ncIdenLuIIy, ocke noLes LIuL u wIIe Ius u rIgIL Lo Ieuve
Ier Iusbund (8z).
TIe socIeLy LIuL deveIops Irom conjuguI und kInsIIp orIgIns Lends Lo possess commonIy esLubIIsIed
Iuws und u judIcuLure, us weII us un udjudIcuLIng uuLIorILy. AII men ure equuI beIore LIe Iuw,
IncIudIng LIose pussIng IegIsIuLIon. TIe creuLed commonweuILI LIen possesses LIe power, u power
deIeguLed Lo IL by LIe cILIzens, Lo punIsI Lrunsgressors und exLernuI uggressors und Lo proLecL LIe
properLy oI ILs members. n removIng LIemseIves Irom LIe sLuLe oI nuLure, men Iund over LIe power
Lo punIsI Lo LIe execuLIve; buL wIere LIe process oI uppeuI Is IuckIng, men remuIn - or uL IeusL LIeIr
socIuI reIuLIons remuIn - In LIe sLuLe oI nuLure. WIen LIeIr properLy Is noL suIe, LIen peopIe cunnoL
LIInk LIemseIves us beIng In u cIvII socIeLy.
The move towurds u civil, luw-ubiding society, ulso shows why ubsolote monurchy is
inconsistent with thut society: "to think thut Men ure so Ioolish thut they tuke cure to
uvoid whut mischieIs muy be done them by Pole-Cots, or 1oxes, bot ure content, nuy
think it SuIety, to be devoored by Lions. {The lion being the truditionul symbol oI
kingship).


hapLer vlll
1hls chapLer conLlnues wlLh Lhe orlglns of pollLlcal socleLy ommunlLy beglns wlLh consenL Locke
argues and Lhls consenL can only be ma[orlLy consenL as unlversal consenL ls lmposslble Lo galn
onsenL of Lhe governed ls Lhe only [usLlflable form of governmenL buL of course crlLlcs are golng Lo ask
for evldence for consensual governmenL Locke replles LhaL Lhe lack of evldence does noL lmply LhaL
early governmenLs were noL formed consensually buL because people were lnlLlally equal ln Lhe sLaLe of
naLure lL can be deduced LhaL Lhey consenLed Lo puL rulers over and above Lhem

ndeed Locke accepts that peop|e h|stor|ca||y converged onto monarch|ca| forms of government for
he agrees that |t wou|d make sense to put po||t|ca| power |nto the hands of those they trusted or who
were capab|e of ensur|ng the ru|e of peace certa|n|y such a government wou|d ref|ect the natura|
d|spos|t|on to |ook up to a ma|e patr|arch but Locke |s not bow|ng down to I||mer's theoret|ca|
propos|t|on that a|| government shou|d be monarch|ca| Any power g|ven to the government was
g|ven to secure the pub||c good and safety and the defence of |mmature soc|et|es from externa|
aggress|on but once the |eg|s|ators or executors of the |aw sought to use power for the|r own
|nterests then |t becomes v|ta| for men to understand the or|g|ns of government and the ||m|tat|ons to
|ts power so that they may f|nd methods to prevent such abuses of power

A people are free Lo remove Lhemselves from Lhelr governmenL LhaL ls Lhey are free Lo secede and Lo
esLabllsh a new commonwealLh lf Lhey see flL for only an expllclL promlse or conLracL can puL man lnLo a
socleLy and [usL as chlldren upon reachlng maLurlLy are free Lo leave Lhelr parenLs so Loo are men free
Lo leave Lhelr socleLy