Hipótesis (y una crítica) sobre la necesidad del estado

La entrada es del Ludwig von Mises Institute: tres pensadores, tres hipótesis: Thomas Hobbes, John Locke, and Jean Jacques Rousseau

Extracto Hobbes:

"At any rate, Hobbes maintained that in this pre-political state man was "brutish" and "nasty," ever poised at the property and person of his neighbor. His predatory inclination was motivated by an overweening passion for material plenty. But, says Hobbes, man was from the beginning endowed with the gift of reason, and at some point in his "natural" state his reason told him that he could do better for himself by cooperating with his fellow "natural" man. At that point he entered into a "social contract" with him, by the terms of which each agreed to abide by an authority that would restrain him from doing what his "nature" inclined him to do. Thus came the State."

Extracto Locke:

"Locke, on the other hand, is rather neutral in his moral findings; to him the question of whether man is "good" or "bad" is secondary to the fact that he is a creature of reason and desire. In fact, says Locke, even when he lived in his "natural" state, man's principal concern was his property, the fruit of his labor. His reason told him that he would be more secure in the possession and enjoyment of it if he submitted himself to a protective agency. He therefore entered into a "social contract" and organized the State. Locke makes the first business of the State the protection of property and asserts that when a particular State is derelict in that duty it is morally correct for the people to replace it, even by force, with another."

Extracto Rousseau:

"Looking into the "state of nature," Rousseau finds it to be an idyllic Eden, in which man was perfectly free and therefore morally perfect. There was only one flaw in this otherwise good life: the making of a living was difficult. It was to overcome the hardships of "natural" existence that he gave up some of his freedom and accepted the "social contract." As to the character of the contract, it is a blending of the will of each individual with that of every other signatory into what Rousseau calls the General Will."

Extracto inicial de la crítica:

"[...] Their common prepossession was that the State is in the natural order of things, and Hobbes gives it divine sanction. In that respect they followed tradition; early Christian speculation on the State referred to its ideal as the "City of God," and Plato spoke of his State as something "of which a pattern is made in heaven."

Modern political science passes up the question of origin, accepts the State as a going concern, makes recommendations for its operational improvement. The metaphysicians of old laid the deficiencies of a particular State to ignorance or disobedience of the laws of God. The moderns also have their ideal, or each political scientist has his own, and each has his prescription for achieving it; the ingredients of the prescription are a series of laws plus an enforcement machinery. The function of the State, it is generally assumed, is to bring about the Good Society — there being no question as to its ability to do so — and the Good Society is whatever the political scientist has in mind."

Extracto "fantástico" (y ¡fantástico pibe!) de la teoría crítica al origen del estado:

"In recent times a few investigators have turned to history for evidence as to the origin of the State and have evolved what is sometimes called the theory of the sociological State.

The records show, they observe, that all primitive peoples made their living in one of two ways, agriculture or livestock raising; hunting and fishing seem to have been side lines in both economies. The requirements of these two occupations developed clearly defined and different habits and skills. The business of roaming around in search of grazing land and water called for a well-knit organization of venturesome men, while the fixed routine of farming needed no organization and little enterprise. The phlegmatic docility of scattered land workers made them easy prey for the daring herdsmen of the hills. Covetousness suggested attack.

At first, the historians report, the object of pilferage was women, since incest was tabu long before the scientists found reason to condemn the practice. The stealing of women was followed by the stealing of portable goods, and both jobs were accompanied by the wholesale slaughter of males and unwanted females. Somewhere along the line the marauders hit upon the economic fact that dead men produce nothing, and from that observation came the institution of slavery; the herdsmen improved their business by taking along captives and assigning menial chores to them. This master-slave economy, the theory holds, is the earliest manifestation of the State. Thus, the premise of the State is the exploitation of producers by the use of power.

Eventually, hit-and-run pilferage was replaced by the idea of security — or the continuing exaction of tribute from people held in bondage. Sometimes the investing tribe would take charge of a trading center and place levies on transactions, sometimes they would take control of the highways and waterways leading to the villages and collect tolls from caravans and merchants. At any rate, they soon learned that loot is part of production and that it is plentiful when production is plentiful; to encourage production, therefore, they undertook to patrol it and to maintain "law and order." They not only policed the conquered people but also protected them from other marauding tribes; in fact, it was not uncommon for a harassed community to invite a warlike tribe to come in and stand guard, for a price. Conquerors came not only from the hills, for there were also "herdsmen of the sea," tribes whose hazardous occupation made them particularly daring on the attack."

¡Y sigue E S P E C T A C U L A R!

PS: ¿Dónde termina la ficción y comienza la "verdad", dónde "termina la verdad" por fuerza del empuje de la "ficción"?