2) The relimous principle no longer plays a leading role in Locke’s research. On the contrary, he was even reproached for atheism. But Locke still sometimes resorts to the creator of nature as the final reference when answering certain questions.
— 300 free communication of like-minded individuals? It was impossible to clearly formulate the principles of the English dissenters. But the name of Locke was made famous worldwide by the foundations he laid for the theory of the rule of law. Locke's teachings were expounded many times in Russian literature. We will note in it the points that mark a new era in the development of political individualism. It is extremely characteristic that Locke, in contrast to other supporters of the theory of the contractual origin of the state, understands it not as an explanatory, theoretical scheme, but as a result of observing historical life *). We will not dwell on this in detail. Let us only note that the positivism of Locke, an opponent of the theory of hostile ideas, is not reconciled here with the metaphysical premises of the anti-historical school of natural law. True, Locke did not connect his historicism with the theory of the natural individual.
The participant in the state contract emerged from him as an abstract natural person, like Hobbes, Spinoza and, subsequently, Rousseau. Even more, Locke pointed out that a state treaty concluded by another generation was not binding on one generation. It seemed—this is indeed the reproach sent to Locke—that this was a completely anarchic situation.
However, in the indicated parts of Locke’s political teaching there is not so much a contradiction and a trumpet error in explanation, but a lack of a connecting thought about progress, which flashed in Epicurism® in Lukreshch and the outlines of which are found in Turgot and Condorcet, a thought that was subjected to careful analysis in positivism and with the help of Darwinism came close to the evolutionary theory of Spencer, Locke’s compatriot. It is characteristic that Spencer’s individualism is deeper and more justified than that of his compatriot,
1) Ezzau ch. USH.
— 301 but suffer from the same lack of connecting elements with the principles of the system.
The modern French thinker Alfred Fullier sought to correct this shortcoming with his eccletic theory of the contractual organism (orangeste soptasiée).
Another main feature of the English thinker's political individualism—which he has in common with Benedict Spinoza—is the recognition of the natural rights of the individual, which remain inalienable in the world.
Locke in a unique way resolves the problem that we have already dwelled on and which will be the subject of special attention from Rousseau, who, in his words, used the principles of the “Essay on Governments.” 2) We see that the natural rights of the individual, according to the myths of Locke's predecessors, create a continuous series of conflicts between people in the world. The natural way out of this situation is an agreement. Under agreements, a threefold fate of these rights is conceivable: either they are alienated from society (Hobbism), as a source of discord, and then returned as mercy by the supreme power, in a manner determined by it; or they are alienable only in part, since by alienating them completely, man becomes in conflict with the properties of his nature (Spinoza); or natural rights to freedom and equality are recognized as inalienable in the state, but under certain conditions (Locke).
Locke believes that it is not natural rights in themselves that serve as the cause of conflict in the natural state, but wrongs, each according to their own understanding, understanding and interpretation. The state, according to Locke's optimistic view, is called upon to give the people a correct, uniform interpretation and their legislative protection. Despite his
[fragment illegible in the scan of the first edition]
2) J. J. Rousseau: 4th letter from the mountain.
— 302 a positive attitude and Locke gave the state a kind of providential meaning: as soon as statehood comes, unrest ceases, rights are better understood and protected.
The idea of development remains unclear to him and is still under the name of the “shoge seote {t1so” method.
But apart from this shortcoming, such an understanding of the natural right to freedom and equality for citizens is a step forward. And it was adopted and fully embraced by some of the doctrinaires of the great French revolution.