Saturday, January 9, 2016

Alex Knepper on the Founders, Hobbes & Locke

He posted this to Facebook.
Becky Chandler posted something to the effect that our Founders, though devoted Lockeans, were not influenced by Hobbes. This is false, because Lockeanism is a variant of Hobbesianism, but this requires a somewhat-lengthy explanation. This is most certainly a 'Straussian' account, but I have yet to see a convincing rebuttal:
Thucydides teaches us in the Melian Dialogue that legalistic justice originates between competitors of approximately equal strength; that when there is inequality between competing forces, there is only domination by the strong and submission on the part of the weak. Greco-Roman politics was defined by a relatively rigid -- though not ironclad -- social hierarchy, held in place by an understanding that certain types of people are by nature fit to rule over others. Democracy came into being in Greece when the myth of the 'great chain of being' became unbelievable -- the ancient parallel to the 'death of God' -- which untethered 'eros' and eventually led to the dissolution of antiquity.
Modern philosophers, starting with Machiavelli, sought to conceive of a new, more stable vision of justice -- one to replace the chain-of-being/hierarchy myth -- based on that which is common to all men. If we can conceive of a new vision and spin a 'rational mythology,' then we can reboot Western civilization, 'liberate it from the barbarians [Christians],' and avoid a repeat of the collapse of antiquity and the tragic thousand-year-reign of Christendom, which 'turned Europe into another appendage of Asia.' Hobbes knew his Thucydides -- as Nietzsche says: to be untimely is to know the Greeks -- and recognized that In order for there to be enduring justice among all people, they must be convinced of their essential equality. Anything else will result in another unstable hierarchy. In Hobbes we find the rational mythology called for (to those who had ears to hear) by Machiavelli -- the roots of materialism, egalitarianism, secularism, and natural rights doctrines, based on what Hobbes insisted was a purely technical account sufficient to cover the sweep of human experience. These planks of the liberal doctrine are designed to neutralize that which makes men distinct from one another -- especially religious belief, but also physical (and yes, even mental) strength, and ancestry. But most of all, what unites us is our common fear of death and our craving for security and safety. If we are all equal, then none of us stands any better chance than anyone else of surviving against the other -- so let's agree to pursue justice together rather than attempt to dominate one another. Hobbes was much-persecuted in his native Britain, though, and had to cloak his brutal attack against Christendom as a defense of monarchy.
When a little more time had passed and attitudes toward the Church continued to soften, Locke came along: Lockeanism is practical, humane Hobbesianism -- *democratic* Hobbesianism. But Hobbes himself knew his face-value doctrine was inhumane -- he simply had no choice but to cater to those in power if he wanted to avoid persecution. Hobbes would have undoubtedly approved of Locke -- and would have fully recognized himself in the Constitution and the Declaration of Independence.

1 comment:

Tom Van Dyke said...

The problem with invoking the Straussians is that even if they're correct, that's not how the Founders understood Hobbes and Locke. Here Alexander Hamilton disparages the former and puts the latter solidly in the natural law camp [a subject on which he is equivocal if not self-contradictory].

The first thing that presents itself is a wish, that “I had, explicitly, declared to the public my ideas of the natural rights of mankind. Man, in a state of nature (you say) may be considered, as perfectly free from all restraints of law and government, and, then, the weak must submit to the strong.”

I shall, henceforth, begin to make some allowance for that enmity, you have discovered to the natural rights of mankind. For, though ignorance of them in this enlightened age cannot be admitted, as a sufficient excuse for you; yet, it ought, in some measure, to extenuate your guilt. If you will follow my advice, there still may be hopes of your reformation. Apply yourself, without delay, to the study of the law of nature. I would recommend to your perusal, Grotius, Puffendorf, Locke, Montesquieu, and Burlemaqui. I might mention other excellent writers on this subject; but if you attend, diligently, to these, you will not require any others.

There is so strong a similitude between your political principles and those maintained by Mr. Hobb[e]s, that, in judging from them, a person might very easily mistake you for a disciple of his. His opinion was, exactly, coincident with yours, relative to man in a state of nature. He held, as you do, that he was, then, perfectly free from all restraint of law and government. Moral obligation, according to him, is derived from the introduction of civil society; and there is no virtue, but what is purely artificial, the mere contrivance of politicians, for the maintenance of social intercourse. But the reason he run into this absurd and impious doctrine, was, that he disbelieved the existence of an intelligent superintending principle, who is the governor, and will be the final judge of the universe.