Locke and Hobbes on Revolution

Thomas Hobbes (1588-1679) and John Locke (1632-1706) belonged to the same generation of philosophers. However, both philosophers viewed side of meat Revolution differently. Hobbes had experienced the English Revolution as a time of brutality. Thence, the philosopher compared the revolution to what he referred to as the state of nature (or, a state of primitiveness).This state was ruthless and uncouth. Hobbes believed that revolutions were similarly a negative state, and in order to guard itself against the malice of revolutions, society needed a strong king and strict g everywherenance, somewhat akin to the Panopticon state of Michel Foucault. Locke, on the other hand, lauded the supposition of revolution as a necessity during times of government activityal disturbance. In other words, the philosopher with a good view of revolution believed in dismantling the government if it does not work (Locke and Hobbes).Sharp (2006) explains the difference between Lockes and Hobbes viewpoints on revolution thusAt least part of the difference between Hobbes and Locke back be attributed to theirhistorical circumstances. Hobbes witnessed the English Civil War, which destroyed everyopportunity for happiness for many people. His all-powerful state must take a leak seemed like thelesser of two evils, since it would at least be stable and life would not devolve into anarchy. Locke, however, witnessed the Glorious Revolution, where the government was fucklychanged without bloodshed.For him, revolution must not have seemed like such a terriblething. Most likely, both views are too extreme. Revolution is ordinarily a costly endeavor, sincethose in power seldom relinquish it willingly. However, the possibility or revolution is a key part of maintaining rights, since an all-powerful government could suppress our rights withoutfear of repercussion.Hobbes, being senior to Locke in hop on and experience, had apparently seen a bloody war that Locke had not been a witness of. Thus , the views of the philosophers differed with respect to the English Revolution. Had Locke also lived through the English Civil War, he faculty have been bitter about the idea of revolution as well. Nevertheless, it is crucial to note that both philosophers believed in human rights. Locke was not a violent agitator. Furthermore, it is free that his philosophy on revolution was written with ultimate peace in mind.Locke wrote about abuse of power by the government as a former for a revolution. In order to serve justice, he considered it ethical for citizens to fight for their rights, even if they must fight the government for the same agreement. In Lockes view, revolution was a necessity at times of governmental corruption and dissidence. Besides, in the perspective of the philosopher, the people could be trusted to make decisions as regards civil rights. The important matter to consider remained, however, that people could achieve restoration of their rights via a revolution (K emerling, 2000).Lockes philosophy on revolution makes the kinds of allowances for the common people that Hobbes philosophy does not allow for. In the latters view, revolutions are bad because they lead to bloodshed. So therefore, governments should be strong enough to rule the people without letting them evince their agitation in any form whatsoever.Lockes philosophy can debate with Hobbes view quite simply by claiming that the victims of bloodshed are usually the common people and if they are the ones taking responsibility for a revolution, they are the ones also responsible for guarding their safety at all costs during a revolution. Governments that campaign to quell public rebellion through military violence are bad in any case. Hence, the public is right in demolishing such governments. At the same time, the public must protect itself from the agitation of the government during a revolution.Thus Lockes philosophy of revolution allows for public liberty inappropriate Hobbes ph ilosophy, which is similar to the Panopticon. Michel Foucaults (1995) Panopticism begins with a detailed description of the measures to be taken against a seventeenth century plague.The government was meant to exercise absolute control over all citizens during such time, as spaces were to be partitioned and houses were to be closed off. Stray animals were to be killed, and human beings were to be advised that they could only leave town if they wanted to be killed too. Moreover, guards were to be put on duty to keep a constant eye on the people. Every guard was to be informed that if he leaves the street, he will be condemned to death.The government aimed to progress to a pure and disciplined association through these orders. What is more, as Foucault points out, it was a political dream to create such an obedient community, even for a brief period of time. Such an obedient community happens to be a model for other communities and other times. This plagued community was further ma rked bystrict divisions not laws transgressed, but the penetration of regulation into even thesmallest details of everyday life through the mediation of the complete hierarchy that assuredthe capillary functioning of power not masks that were put on and taken off, but theassignment to each individual of his true name, his true place, his true body, his truedisease. The plague as a form, at once real and imaginary, of disorder had as its medical andpolitical correlative discipline. Behind the disciplinary mechanisms can be read the unrelentingmemory of contagions, of the plague, of rebellions, crimes, vagabondage, desertions, peoplewho appear and disappear, live and die in disorder.The Panopticon state is the literal embodiment of Hobbes philosophy of government. Totally unlike Lockes state of freedom, which is fitting to democracy in present times, Hobbes is a restrictive state with police control at best. From these two differing philosophies of government arise two dissimilar, d efining concepts of revolution. multitude through history have found it difficult to believe in both at the same time. To answer their concerns, both Hobbes and Locke advise their readers and thinkers to use their reason in changing or adopting a form of government (Sharp).ReferencesFocault, Michel. (1995). Panopticism. Retrieved 20 May 2007, fromc.Kemerling, Garth. (2000). Locke Social Order. Philosophy Pages. Retrieved 20 May 2007, fromhttp//www.philosophypages.com/hy/4n.htm.Locke and Hobbes, Two Contrasting Views of the English Revolution. Retrieved 20 May 2007,from http//www.iun.edu/hisdcl/h114_2002/Locke%20and%20Hobbes.htm.Sharp, Robert. (2006, September 5). Hobbes Vs. Locks A Question of Rights. Retrieved 20 May2007, from http//philosophy.suite101.com/article.cfm/hobbes_vs__locke.