A Critical Analysis of Hobbes' Law of Justice
Introduction to Political Philosophy
Of Thomas Hobbes' 19 laws of nature, the first three, which add consecutively up to his concept of justice, are by far the most influential and important, with the ultimate goal being an escape from the state of nature. The first law states that we should seek peace, and if we cannot attain it, to use the full force of war. Directly building off of the first law's mandate to seek peace is the second law that states that we should lay down our rights of nature and form social contracts, if others are willing to as well. From this springs forth the concept of the covenant, in which men can transfer their rights of nature between each other and which forms the basis of moral obligation. With the enactment of each of these laws, which act as impediments towards the full use of an individual's right of nature, an individual will trade a piece of their right of nature in order to promote cooperation between others. According to Hobbes, these two are not enough to keep human kind from betraying one another. There needs to be another layer of control. This is where the third law comes in to fully form the concept of justice. The third law simply states that men need to perform their valid covenants, which becomes Hobbes' definition of justice. From this, injustice is defined as not performing your valid covenants. As can be seen by this, with one law building off of another, it is quite clear that Hobbes put great effort into creating a full representation of the world in order to support his political doctrine. Thus, in order to understand Hobbes' reasoning for his concept of justice, this paper will elaborate on how Hobbes' laws of nature are rules that every human being should follow in order to give them the best chance of living well as well as investigating the full requirements of justice and Hobbes' claim that there is neither injustice nor justice in a state of nature. Finally, while Hobbes wove his concepts of the state of nature, the laws of nature and justice into an extremely tight web through the Euclidean method, I argue that his account for justice is too weak to account for social atrocities such as slavery, religious discrimination, animal cruelty, genocide and murder and thus it is my intent to show that his account of justice is inadequate. For civil society to have sprung forth from this state of nature, where there is a constant war of all against all, there must have been some sort of catalyst that helped guide humans away from there anarchistic lifestyles to where codependence and interpersonal development were necessary. This catalyst, for Hobbes, took the form of the laws of nature. A law of nature is "a precept or general rule, found out by reason, by which a man is forbidden to do that which is destructive to his life, or taketh away the means of preserving the same" (p. 69, Chpt. XIV). From this it is apparent that a law of nature needs to be a general rule that can be discovered simply through reason. Rules like this propagate human self-preservation and frown upon acts that are destructive towards humanity. There is one great difference between this kind of natural law and a civil law though, and it is that civil laws need to be written down and advertised while a natural law can be realized solely by the innate powers that spring forth from our reason. They also tend to be of the form, do onto others, which you would do upon yourself, embracing common morality and driving towards creating harmony between people. In this, these laws tend to be of the kind that every man should follow, in that they are naturally obvious and following them reliably leads towards mans greatest urge, the urge to live and live well. For without these laws, Hobbes tells us that all would have to withstand the horrors of the state of nature, in which fear reigns...
References: Hobbes, Thomas. Leviathan. 1651. pp. 69-79. Rpt. In Modern Moral
and Political Philosophy. London. Mayfield Publishing Company.
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