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Two Treatises of Government: In the Former, The False Principles, and Foundation of Sir Robert Filmer, and His Followers, Are Detected and Overthrown. This publication contrasts former political works by Locke himself. For the rest of his life, he was intent on republishing the Two Treatises in a form that better reflected his meaning. The Two Treatises begin with a Preface announcing what Locke hopes to achieve, but he also mentions that more than half of his original draft, occupying a space between the First and Second Treatises, has been irretrievably lost. In 1691 Two Treatises was translated into French by David Mazzel, a French Huguenot living in the Netherlands. Two Treatises is divided into the First Treatise and the Second Treatise.
The original title of the Second Treatise appears to have been simply “Book II,” corresponding to the title of the First Treatise, “Book I. An Essay Concerning the True Original, Extent and End of Civil Government. The Second Treatise outlines a theory of civil society. Locke begins by describing the state of nature, a picture much more stable than Thomas Hobbes’ state of “war of every man against every man,” and argues that all men are created equal in the state of nature by God. The First Treatise is an extended attack on Sir Robert Filmer’s Patriarcha.
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Filmer’s text presented an argument for a divinely ordained, hereditary, absolute monarchy. Filmer also suggested that Adam’s absolute authority came from his ownership over all the world. But, even if it were not, he argues, God’s grant to Adam covered only the land and brute animals, not human beings. In his final chapter he asks, “Who heir? If Filmer is correct, there should be only one rightful king in all the world—the heir of Adam. According to Locke, no king has ever claimed that his authority rested upon his being the heir of Adam. It is Filmer, Locke alleges, who is the innovator in politics, not those who assert the natural equality and freedom of man.
This section does not cite any sources. In the Second Treatise Locke develops a number of notable themes. It begins with a depiction of the state of nature, wherein individuals are under no obligation to obey one another but are each themselves judge of what the law of nature requires. It also covers conquest and slavery, property, representative government, and the right of revolution. To properly understand political power and trace its origins, we must consider the state that all people are in naturally. That is a state of perfect freedom of acting and disposing of their own possessions and persons as they think fit within the bounds of the law of nature.
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