Change has been experienced along the Middle East and Northern America. In those regions, the major uprisings have been taking place, millions of citizens advocating for change in their countries. Among them, four countries have had their rulers over thrown, they include Tunisia, Egypt, Libya as well as Yemen. Syria conflict has erupted and the wide majority of the country has witnessed major protests. It is not strange when Assad is associated with committing violence against the people of Syria, his reign has been associated with the shelling of cities, to an extent of using a biochemical weapon creating a new ballgame in the warfare. Obviously, any reasonable person would view this as unjust.
According to the Thomas Hobbes reading (1588 1679), one would perceive that Hobbes believes Assad had the right to use weapons against his own people. However, in his scholarly work, Leviathan, Hobbes argued that one needs to follow his ruler out of obedience. He further emphasized his argument by stating that, this is more than Concord or Consent, and the combination of them all together, all in the same individual such that every man would say that "I Authorize 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 Authorize all his Actions in like manner (Locke, 988).
Furthermore, Hobbes goes ahead saying that, there is no contention if one fears the ruler, as long as it breeds some sorts of peace. It is true that Assad principle of the ruling are neither aligned to that of the Hobbes principles especially when it comes to the use of the biochemical weapons. Hobbes gives 12 rules for the sovereign governing. According to its rue four, Assad is being shown where he has gone wrongs. And states that, fourthly, since all the Subject is by this institution responsible for every action, therefore the Sovereign Judgement is instituted. Additionally, whoever he doth, there will be the injury of any of his justice; nor must he be by either of them accused of injustice (Warburton, 2011).
Hobbes and Assad walked in the same path is the rights that Assad has maintained the right to remain alive in case he is overthrown. According to the rule, five of Leviathan Hobbes asserts that: Fifthly, and sequentially to that which was lastly said, none of the man under the hath sovereign power can be put to death in a justifiable manner, or by any means be punished by his/her subjects. For seeing every Subject is the author of the actions of his Sovereign; he punished another, for the actions committed by him. There is no particular rational man, including Thomas Hobbes, considers that Assad was justified to use biochemical weapons against his own people. However, Hobbes more likely believed in the Arab Spring (Warburton, 2011).
Both Locke and Kant are also noble philosopher on matters t do with the political philosophy and their writing has deeply impacted the development of the modern political perspective. The similarities between the Hobbes and Locke state of nature is that, two of the speakers to the endangerments of the state of nature. They refer men as being equal in this manner, according to Hobbes "nature hath made men so equal in the faculties of mind and body. the difference between man and man is not so considerable" (Wootton, 158). On the same aspect, Locke perceives the nature of the state as, "state of perfect equality, where naturally there is no superiority or jurisdiction of one over another" (Wootton, 288).
Regardless of the similarities that Hobbes and Locke both share with regards to the state of nature. First, Hobbes perception to the nature of nature is everlasting in a state of war. On the other side, Hobbes the key reason for men being given their power to the sovereign is to peruse peace, and avoid: fear of death. In comparison, since Locke does not speak of the war, according to him they are a subsection of the state of nature, rather than the whole question. According to Locke, the state of nature is kinder place as compared to the Hobbes where he states that mans life is nasty, poor, solitary short and brutish. An additional difference between the notions of the two philosophers is that Hobbes argues hypothetically on the state of nature, while Locke highlights times when the state of nature really existed (Hurtley, & Wootton).
Kant is not concerned with pluralism as the way as Hobbes, in this case, Hobbes is apprehensive with the fact that disagreement would lead to the society being ungovernable. As for the Kant thought, he disagreement would promote a better governance. In his well-known passage from m The Critique of Pure Reason, which Kant states that: Reason must in all its undertakings subject itself to criticism Reason depends on this freedom for its very existence. For reason has no dictatorial authority" Hobbes maintains that real dictatorial leadership would solve the disagreement concerning moral and political. A section of the problem is that people are, willful, unruly and ambitious to get the advantage. Both Kant's political and moral philosophy started with freedom. The moral theory pursues the internal basis of self-ruling action in order for the moral responsibility to be attached to the individual will. Kant argues that every rational being has the right to freedom, as well as the responsibility to engage in the civil state governed by the social contract so as to realize and safeguard that freedom (Brown, Nardin, & Rengger, N. (Eds.), 2002)
To conclude, it is confirmed that, more of the Hobbes argument support Assad action, although in some parts are against the Assad action while in power. As the state of nature between Locke and Hobbes are similar in some aspects, there are also major differences among them. they are similar such that men acknowledge danger with a state of nature and they still recognize the equality of men in the state. Kant composed his political and social philosophy with an aim of championing the Enlighted both in general idea of freedom. His thought and work were based on both the natural law as well as the social contract traditions.
Brown, C., Nardin, T., & Rengger, N. (Eds.). (2002). International relations in political thought: Texts from the ancient Greeks to the first world war. Cambridge University Press.
Hurtley, W. H., & Wootton, W. O. (1911). XXXVI.The interaction of alloxan and glycine. Journal of the Chemical Society, Transactions, 99, 288-296.
Locke, J. (1988). Locke: Two treatises of government student edition. Cambridge University Press.
Warburton, N. (2011). Rose-tintuted reality: Immanuel Kant. A little history of philosophy..
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