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  1. Creation and Authority: The Natural Law Foundations of Locke’s Account of Parental Authority.Andrew Franklin-Hall - 2012 - Canadian Journal of Philosophy 42 (3-4):255-279.
    John Locke occupies a central place in the contemporary philosophical literature on parental authority, and his child-centered approach has inspired a number of recognizably Lockean theories of parenthood.2 But unlike the best historically informed scholarship on other aspects of Locke's thought, those interested in his account of parental rights have not yet tried to understand its connection to debates of the period or to Locke's broader theory of natural law. In particular, Locke's relation to the seventeenth-century conversation about the role (...)
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  • (1 other version)Pirates, Kings and Reasons to Act: Moral Motivation and the Role of Sanctions in Locke’s Moral Theory.Patricia Sheridan - 2007 - Canadian Journal of Philosophy 37 (1):35-48.
    Locke's moral theory consists of two explicit and distinct elements — a broadly rationalist theory of natural law and a hedonistic conception of moral good. The rationalist account, which we find most prominently in his early Essays on the Law of Nature, is generally taken to consist in three things. First, Locke holds that our moral rules are founded on universal, divine natural laws. Second, such moral laws are taken to be discoverable by reason. Third, by dint of their divine (...)
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  • The ground of Locke's law of nature.Thomas G. West - 2012 - Social Philosophy and Policy 29 (2):1-50.
    Research Articles Thomas G. West, Social Philosophy and Policy, FirstView Article.
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  • On the law of war and peace.Hugo Grotius - unknown
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  • Pufendorf on Morality, Sociability, and Moral Powers.Stephen Darwall - 2012 - Journal of the History of Philosophy 50 (2):213-238.
    Only in the last twenty-five years have scholars begun to appreciate Samuel Pufendorf’s importance for the history of ethics. The signal element of Pufendorf’s ethics for recent commentators is his idea that morality arises when God imposes his superior will on a world that can contain no moral value of or on its own. But how, exactly, is “imposition” accomplished? According to Pufendorf, human beings do not simply defer to God in the way elephant seals do to a dominant male. (...)
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  • Why Ought One Obey God? Reflections on Hobbes and Locke.David Gauthier - 1977 - Canadian Journal of Philosophy 7 (3):425 - 446.
    Lastly, those are not at all to be tolerated who deny the being of a 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.These words, from Locke's Letter Concerning Toleration, ring unconvincingly in our ears. They affirm that the bonds of human society hold only those who believe in God. This affirmation breaks into two propositions: the bonds of (...)
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