John Locke's Politics of Moral Consensus
The aim of this book is twofold: to explain the reconciliation of religion and politics in the work of John Locke, and to explore the relevance of that reconciliation for politics in our own time. Confronted with deep social divisions over ultimate beliefs, Locke sought to unite society in a single liberal community. Reason could identify divine moral laws that would be acceptable to members of all cultural groups, thereby justifying the authority of government. Greg Forster demonstrates that Locke's theory is liberal and rational but also moral and religious, providing an alternative to the two extremes of religious fanaticism and moral relativism. This account of Locke's thought will appeal to specialists and advanced students across philosophy, political science and religious studies.
What people are saying - Write a review
We haven't found any reviews in the usual places.
Lockes Rational Faith
The Opinion of This or That Philosopher Was of
Other editions - View all
accept actions actually appeal argues argument Ashcraft authority basis beliefs Bible build Cambridge cause chapter Christian civil claim clear concern consent cultural demonstration distinction divine doctrine Dunn epistemological equality Essay essences evidence example existence fact faith follow foundation give given God's God's law grant grounds groups human human nature ideas important individual interpretation Jesus John Locke justify knowledge less liberal limits live Locke Locke's matter meaning method mind miracles moral consensus moral law natural law necessary observation opinions particular person philosophy political community political theory position possible preservation principles problem punishments question rational reading reason religion religious requires revelation rules salvation scripture Second seek simply social society soul specific Strauss teachings theology things thought toleration tradition Treatises true truth understanding University University Press writes
Page 54 - As thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all.
Page 176 - God. Promises, covenants, and oaths, which are the bonds of human society, can have no hold upon an atheist. The taking away of God, though but even in thought, dissolves all.
Page 211 - A state also of equality, wherein all the power and jurisdiction is reciprocal, no one having more than another; there being nothing more evident than that creatures of the same species and rank, promiscuously born to all the same advantages of nature, and the use of the same faculties, should also be equal one amongst another without subordination or subjection...
Page 125 - Revelation is natural reason enlarged by a new set of discoveries communicated by God immediately, which reason vouches the truth of, by the testimony and proofs it gives, that they come from God. So that he that takes away reason, to make way for revelation, puts out the light of both...
Page 243 - Nature, there cannot be supposed any such subordination among us that may authorize us to destroy one another, as if we were made for one another's uses, as the inferior ranks of creatures are for ours.
Page 53 - How short soever their knowledge may come of an universal or perfect comprehension of whatsoever is, it yet secures their great concernments, that they have light enough to lead them to the knowledge of their Maker, and the sight of their own duties.
Page 136 - Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached.
Page 243 - 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.