Politics Social Contracts Revolution 1 Politics It is the process determining who gets what when and how 2 Neo Institutional Perspective 3 5 Principles of Politics a All behavior has purpose i Goal driven b All politics is collective action i c Institutions routinely solve collective action problems i rules of the game d Political outcomes are the products of individual preferences and institutional procedures e History matters i Path dependency 4 Fundamental Institutions 5 If institutions help shape outcomes then we need to know where these institutions come from 6 This week we want to think about the most fundamental of institutions a The Social Contract 7 Hobbes Leviathan 1668 8 Chapter 13 paragraph 2 9 Hobbes Leviathan 1668 10 Chapter 13 paragraphs 6 7 a For such is the nature of men that howsoever they may acknowledge many others to be more witty or more eloquent or more learned yet they will hardly believe there be many so wise as themselves for they see their own wit at hand and other men s at a distance a So that in the nature of man we find three principal causes of quarrel First competition secondly diffidence thirdly glory i The first maketh men invade for gain the second for safety and the third for reputation The first use violence to make themselves masters of other men s persons wives children and cattle the second to defend them the third for trifles as a word a smile a different opinion and any other sign of undervalue 11 Hobbes Leviathan 1668 12 Chapter 13 paragraph 9 a Whatsoever therefore is consequent to a time of war where every man is enemy to every man the same consequent to the time wherein men live without other security than what their own strength and their own invention shall furnish them withal In such condition there is no place for industry because the fruit thereof is uncertain and consequently no culture of the earth no navigation nor use of the commodities that may be imported by sea no commodious building no instruments of moving and removing such things as require much force no knowledge of the face of the earth no account of time no arts no letters no society and which is worst of all continual fear and danger of violent death and the life of man solitary poor nasty brutish and short 13 Hobbes Leviathan 1668 14 Chapter 17 paragraph 13 15 Hobbes Leviathan 1668 16 Chapter 17 paragraph 13 a The only way to erect such a common power as may be able to defend them from the invasion of foreigners and the injuries of one another and thereby to secure them in such sort as that by their own industry and by the fruits of the earth they may nourish themselves and live contentedly is to confer all their power and strength upon one man or upon one assembly of men that may reduce all their wills by plurality of voices unto one will i This is more than consent or concord it is a real unity of them all in one and the same person made by covenant of every man with every man in such manner as if every man should say to every man I authorise and give up my right of governing myself to this man or to this assembly of men on this condition that thou give up thy right to him and authorise all his actions in like manner This done the multitude so united in one person is called a COMMONWEALTH in Latin CIVITAS This is the generation of that great LEVIATHAN 17 Hobbes Leviathan 18 John Locke Second Treatise 1690 19 Chapter 2 Sec 4 20 John Locke Second Treatise 1690 21 Chapter 2 Sec 6 i TO understand political power right and derive it from its original we must consider what state all men are naturally in and that is a state of perfect freedom to order their actions and dispose of their possessions and persons as they think fit within the bounds of the law of nature without asking leave or depending upon the will of any other man a The state of nature has a law of nature to govern it which obliges every one and reason which is that law teaches all mankind who will but consult it that being all equal and independent no one ought to harm another in his life health liberty or possessions 22 John Locke Second Treatise 1690 23 Chapter 2 Sec 7 24 John Locke Second Treatise 1690 25 Chapter 2 Sec 13 26 John Locke Second Treatise 1690 27 Chapter 3 Sec 16 a The execution of the law of nature is in that state put into every man s hands whereby every one has a right to punish the transgressors of that law to such a degree as may hinder its violation for the law of nature would as all other laws that concern men in this world be in vain if there were no body that in the state of nature had a power to execute that law and thereby preserve the innocent and restrain offenders a That in the state of nature every one has the executive power of the law of nature I doubt not but it will be objected that it is unreasonable for men to be judges in their own cases that self love will make men partial to themselves and their friends and on the other side that ill nature passion and revenge will carry them too far in punishing others and hence nothing but confusion and disorder will follow i The state of war is a state of enmity and destruction and therefore declaring by word or action not a passionate and hasty but a sedate settled design upon another man s life puts him in a state of war with him against whom he has declared such an intention and so has exposed his life to the other s power to be taken away by him or any one that joins with him in his defence and espouses his quarrel it being reasonable and just I should have a right to destroy that which threatens me with destruction 28 John Locke Second Treatise 1690 29 Chapter 3 Sec 19 30 John Locke Second Treatise 1690 31 Chapter 8 Sec 95 a And here we have the plain difference between the state of nature and the state of war Men living together according to reason without a common superior on earth with authority to judge between them is properly the state of nature But force or a declared design of force upon the person of another where there is no common superior on earth to appeal to for relief is the state of war i MEN being as has been said by nature all free equal and independent no one can be put out of this estate and subjected to the political power of another without his own consent The only way whereby any one divests himself of his natural liberty and puts on the bonds of civil society is by agreeing with …