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مبانی معرفت شناختی نظریه قرارداد اجتماعی جان لاک | ||
| فصلنامه سیاست | ||
| دوره 55، شماره 1، فروردین 1404، صفحه 213-189 اصل مقاله (461 K) | ||
| نوع مقاله: مقاله پژوهشی | ||
| شناسه دیجیتال (DOI): 10.22059/jpq.2025.309186.1007655 | ||
| نویسندگان | ||
| علی علی حسینی* 1؛ عبدالله بیننده2 | ||
| 1دانشیار، علوم سیاسی، دانشکده علوم اداری و اقتصاد، دانشگاه اصفهان، اصفهان، ایران. | ||
| 2دانش‌آموخته دکترای علوم سیاسی، دانشکده علوم اداری و اقتصاد، دانشگاه اصفهان، اصفهان، ایران. | ||
| چکیده | ||
| هدف از این پژوهش، تأمل در مبانی معرفت‌شناختی نظریۀ قرارداد اجتماعی جان لاک، به‌منظور نسبت‌سنجی میان نگرش معرفت‌شناسی لاک با اندیشه سیاسی وی است. بدین‌منظور ابتدا نظام معرفت‌شناسی لاک شرح داده شده و متذکر شدیم که لاک در معرفت‌شناسی به بحث از منشأ تصورات، رد تصورات فطری، اقسام معرفت، ابزارهای معرفت و امکان یا امتناع معرفت پرداخته است. پس از آن، ضمن شرحی مختصر از نظریه قرارداد اجتماعی و تأکید بر ابتنای این نظریه بر رضایت عامه، رابطه این نظریه با مبانی معرفت‌شناختی لاک مورد بحث قرار گرفت. از نسبت‌سنجی میان این دو مقوله نتایج ذیل حاصل شد؛ اولاً تصور مرکب قرارداد اجتماعی، همانند سایر تصورات دارای منشأ تجربی است؛ ثانیاً لاک علم به قرارداد اجتماعی را در زمره «نسبت/اضافه» از روابط چهارگانه متصور میان تصورات دانسته است؛ ثالثاً رد تصورات فطری نه‌تنها از حیث معرفت‌شناسی، بلکه از حیث سیاسی واجد اهمیت و از مقدمات تأسیس دولت براساس قرارداد اجتماعی محسوب می‌شود؛ رابعاً معرفت نسبت به امر سیاسی به‌صورت عام و نظریه قرارداد اجتماعی به‌صورت خاص در زمره علوم برهانی شمرده می‌شود و امکان کسب معرفت در آن وجود دارد؛ خامساً عقل به‌عنوان مبنا و وحیِ نقلی به عنوان مؤید، مهم‌ترین ابزارهای کسب معرفت هستند. بنابراین باید گفت نسبت نظریه قرارداد اجتماعی با مبنای معرفت‌شناسی جان لاک، علی‌رغم برخی قبض و بسط‌ها، رابطه‌ای ابتنایی است. | ||
| کلیدواژه‌ها | ||
| معرفت‌شناسی؛ تصورات؛ قرارداد اجتماعی؛ رضایت؛ تساهل | ||
| عنوان مقاله [English] | ||
| The Epistemological Foundations of John Locke's Theory of Social Contract | ||
| نویسندگان [English] | ||
| َAli Ali hoseini1؛ Abdollah Binandeh2 | ||
| 1Associated Professor, Faculty of Administrative sciences and Economics, University of Isfahan, Iran. | ||
| 2PhD in Political Science, Faculty of Administrative sciences and Economics, University of Isfahan, Iran. | ||
| چکیده [English] | ||
| Introduction John Locke (1632–1704) is a pivotal figure in political philosophy, whose ideas have profoundly influenced foundational debates on governance and society. Despite extensive discourse surrounding his theories, the epistemological underpinnings of Locke's thought often remain underexplored. These principles, central to his philosophy, are articulated primarily in his seminal work, An Essay Concerning Human Understanding. While a comprehensive examination of the interrelation between Locke’s epistemology and political thought exceeds the scope of this paper, this study aims to investigate the epistemological foundations of his social contract theory. The primary assertion is that Locke’s social contract theory, as the cornerstone of his political philosophy, is inextricably linked to his epistemological framework. To fully understand Locke’s political philosophy, particularly his articulation of the social contract, one must engage deeply with his epistemological premises. The Research Method This study employs a descriptive-analytical approach to examine Locke’s epistemological framework in relation to his social contract theory. The analysis is structured around three core epistemological constructs: the tools of knowledge, the types of knowledge, and the possibility of knowledge. These constructs serve as a heuristic framework for interpreting Locke’s philosophical principles. Each construct is analyzed to clarify Locke’s position, followed by an exploration of their implications for the social contract. By tracing these interconnections, this study aims to delineate how Locke’s epistemological commitments inform and underpin his political theorizing. Results and Discussion Locke begins his inquiry by examining the origin of ideas, asserting that all ideas arise from experience and systematically refuting the concept of innate ideas. He defines knowledge as the agreement or disagreement among ideas, thereby clarifying its nature, scope, and limitations. Locke identifies three primary tools for acquiring knowledge: reason, revelation, and sensory perception, with reason occupying the apex of this hierarchy as the ultimate criterion for evaluating truth claims. He classifies knowledge into three categories: intuitive, demonstrative, and sensory, assigning certainty to the first two while acknowledging the probabilistic nature of sensory knowledge. Although he recognizes the limited scope of certain knowledge, Locke emphasizes the pragmatic importance of probabilistic knowledge, which he argues governs most human endeavors. His epistemological perspective, described as indirect realism, affirms the possibility of attaining certain knowledge within specific constraints. The central question arises: How does Locke’s social contract theory relate to his epistemological framework? This inquiry requires examining how these epistemological principles shape and manifest within the theory itself. Locke’s philosophical approach suggests that political and societal concepts, like those in other domains, originate from experience and adhere to similar epistemological rules. However, his account does not explicitly clarify which type of experience gives rise to these concepts or the specific mechanisms by which they are derived. In Locke’s depiction of the state of nature, human beings are rational agents whose capacity for reason enables peaceful coexistence. This rationalist portrayal is crucial for his social contract theory, as a depiction of the state of nature as brutish and anarchic would contradict Locke’s vision. The assumption of human rationality serves as a necessary precondition for the theory, motivating individuals to form a contract that establishes society and governance. Locke’s rationalist interpretation of the state of nature emphasizes reason as the dominant epistemological element, driving individuals to seek an escape from this condition. The absence of a final arbiter or governing authority in the state of nature makes it precarious and prone to conflict, compelling rational individuals to consent to a social contract that establishes governance based on mutual agreement. For Locke, reason serves as the epistemological foundation of both the social contract and the subsequent formation of government. Political society emerges solely through a consensual social contract rooted in the rationality of individuals in the state of nature. This collective rationality not only facilitates the establishment of government but also underpins the creation of laws after its formation. Consequently, Locke strongly rejects absolutist governance as antithetical to rational principles. While Locke’s political arguments primarily rely on rationalist and demonstrative reasoning, he also invokes scriptural authority (what he terms “revealed revelation”) to critique opposing theories such as divine-right monarchy and to align his ideas with the Protestant ethos of 17th-century England. Nevertheless, the core of Locke’s political philosophy is firmly anchored in rationalist principles, which portray power, governance, and law as secular constructs derived from collective human reason rather than divine ordination. Locke’s emphasis on the epistemological primacy of reason underscores his argument for social contract theory. Reason, as the principal tool of knowledge, clarifies both the state of nature and the necessity of forming a contract to establish governance. Additionally, reason, in conjunction with revealed revelation, forms the epistemological basis for Locke’s critique of Robert Filmer’s patriarchal theory. Following the establishment of government, laws become essential for maintaining social order. Locke limits the authority of religious doctrine while expanding the jurisdiction of human reason, entrusting the creation of laws to the collective rationality of society—a faculty capable of discerning natural law and rights and framing laws for human coexistence. Conclusion This study has aimed to clarify Locke’s epistemological foundations and their relationship with his social contract theory. As a pioneer of empiricism, Locke asserts that all human ideas originate from experience, systematically rejecting the theory of innate ideas. He explores the nature, limitations, and instruments of knowledge, categorizing it into intuitive, demonstrative, and sensory types. Ultimately, Locke’s adherence to the representational theory of knowledge positions him as an epistemological realist who affirms the possibility of certain knowledge. The concept of the social contract emerges as a composite construct with empirical origins, situated within Locke’s classification of relational knowledge. While Locke aligns the theory with demonstrative reasoning, he acknowledges its reliance on probabilistic certainty rather than mathematical precision. The theory is grounded in reason and supplemented by scriptural affirmations that reflect Locke’s socio-political context. His epistemological realism, a unique synthesis of empiricism and rationalism, along with his commitment to probabilistic knowledge, profoundly shapes the contours of his social contract theory. Locke's discussions on the state of nature and the formation of the social contract are firmly rooted in his epistemological realism and rationalist commitment. | ||
| کلیدواژه‌ها [English] | ||
| Epistemology, Ideas, Social Contract, Satisfaction, Tolerance | ||
| مراجع | ||
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