Second treatise of civil government
Inside Catholic has been kind enough to publish a reworked and hopefully more coherent account of my thoughts on Locke and Catholic political thought. For those who didn’t want to wade through my verbose musings, this ought to be more readable.
In the previous part of this series, I gave a detailed comparison of the views of John Locke and Pope Leo XIII on the state of nature, the origin of private property, and the proper use of private property. In this final part, I want to make a few more points regarding what I think can be called “Lockean” thought, at least as it exists in contemporary America, explore the relationship between the Catholic Church and the United States, and explain why I think all that has been considered thus far is relevant for our political situation today.
by Joe Hargrave
In the previous part I showed how Locke’s argument for government by consent was similar to, and may have even been influenced by, that of St. Robert Bellarmine. I also showed how some of the more well-known early-modern political theorists who dreamed of powerful authoritarian regimes also dreamed of obliterating the Church as an obstacle to their fruition. Now I will argue that there is a clear overlap between the political theory of John Locke, and that of Pope Leo XIII, the pope who is responsible for Catholic social teaching as we know it today. In the final part of this series I will address why these overlaps are important, and what they mean in our contemporary political situation.
by Joe Hargrave
It is becoming fashionable in the now and unfortunately familiar leftist-traditionalist alliance to gang up on the political ideas of John Locke as the source and origin of all that is anti-Catholic in Anglo-American politics. Articles in the Distributist Review, books by certain prolific authors, and blog posts appearing on certain sites, all have produced the equivalent of a picture of Locke with devil horns and perhaps a long, thin moustache to twirl while he’s tying hapless girls to the railroad tracks. There’s certainly no denying that Locke was himself opposed to what he thought Catholicism was. But sometimes, even the enemies of the Church are sharing her premises in spite of themselves.
I’ll begin by stating that part of the blame or praise for this post ought to go to Christopher Blosser and David Jones for their excellent overview and commentary on the ongoing political/economic dispute between Catholic Distributists and Catholic libertarians.
I wish I could easily come up with a logical, smooth flow to all of these points. But really I just want to get them out there, no matter how disjointed in appearance.
Finally, I really mean it this time: we will have a respectful discussion on this topic, or none at all. That means certain people and their comments will likely be banned from the discussion. It will not be possible to avoid charges of “being afraid” to debate with such indestructible champions of the one true political philosophy, given their amazing ability to rule out all other possible reasons, including their coarse and offensive personal behavior, as to why no one wishes to engage in discussions with them. C’est la vie.
The best way to contribute here, though, is to ask questions that I can answer for this FAQ!
Where does the word “Distributarian” come from?
The word “Distributarian” was pejoratively applied to me and a few others who have attempted to blend libertarian and Distributist ideas by those not so enamored with the project. Since I see it as a good thing, I don’t mind wearing the label as a badge of honor.
What is a Distributarian?
It is one who does not see a necessary conflict between the basic propositions of Distributism and libertarianism, and insofar as possible, seeks to incorporate both of them into their social vision.
What are these propositions?
The following propositions are both necessary and sufficient for each ideology:
Of Distributism: property should be as widely distributed as possible.
Of libertarianism: social relationships should be as voluntary as possible.
Naturally some doctrinaires will dislike the wording “as ___ as possible”; why should we care about what is possible when great ideas are at stake? Either they exist full-fledged without imperfection in the world or they may as well not exist at all! If we move past this childish expectation and begin with the possible, I think we will find that there is no contradiction between these propositions.
Distributism and libertarianism challenge each other in a good way. Distributism challenges libertarianism to move beyond individual autonomy and articulate a vision of the common good; libertarianism challenges Distributism to clearly articulate how property distribution ought to come about – through force, or through consent?
Not only do they challenge each other; they compliment each other. Property owners will thrive in an environment of economic freedom; genuine liberty will thrive as it is rooted in solid social institutions based upon private property. As property ownership will increase the self-sufficiency of individuals, families, and communities, it will decrease dependency upon the state.
And please note that this is a work in progress!