sentatives, the government should never impose taxes on the people’s property.

Rule of law and decentralization. The state must be governed by formally promulgated, long-term and effective laws, rather than by temporary arbitrary orders. Once the law is enacted, everyone must obey it equally, no matter whether rich or poor, noble or low. No one can evade the restraint and sanction of the law under any pretext. There are three kinds of state power: legislative power, executive power and foreign power. Legislative power is the supreme power of the state, but it is not, nor can it be absolutely arbitrary with regard to people’s lives and property, and can not take any part of anyone’s property without his consent. Because the same group of people have the power to formulate and enforce laws at the same time, it will tempt people’s weaknesses to seize power, so the legislative power and executive power should be separated. Although there are differences between executive power and foreign power, the two powers are almost always united.

“Non-secular morality” and “secular morality” are my terms. “Non-secular morality” can be described as the morality that does not talk about interests but only about virtue itself; “secular morality” is the morality that needs to be proved by reference to public welfare. In my analysis, Locke separated God’s “law enforcement power” by distinguishing the two kinds of morals. The “right of reward and punishment” in “God exercises the right of reward and punishment” is mainly based on “confidence” to reward and punish, not on “interests” to reward and punish. It is not in Protestant ethics that God punishes a man if he does not continue to work and earn benefits to glorify God, but in the framework of Locke’s theory of decentralization, that once someone infringes upon public interests, the power to administer rewards and punishments to him may not be God, but a secular force. There is no interest problem in the kingdom of heaven. Interest is a human problem. God endows human with the legislative power and law enforcement power when dealing with interest issues. Hobbes also advocates that once a man is evil, he needs Leviathan as a secular thing to punish him. Locke and Hobbes are identical in transferring the basis of law enforcement to the secular.

So, after confining God to the kingdom of heaven, what position does God have in Locke’s philosophy? Locke once compared God to a “legislator” (Human Understanding: P33). God himself is perfect, omnipotent and perfect, so the legislator can and does have the power to enforce the law. But God only deals with faith and not with interests, so “natural law is given to everyone in that state (natural state)” (The Treatise of Government (Part Two): P5). Man is not God. Man will face the problems brought about by non-decentralization. Locke holds that human beings have “inherent inferiority” (see “The Treatise of Government (Part II)). The root of this nature is that people tend to infringe on the interests of others. This is based on epistemology.

Christianity in the Middle Ages believed that cognitive errors were caused by judgments. There were no errors in human sensory impressions, but judgments could lead to errors. Because God has endowed man with unlimited free will, but not with sound knowledge, the combination of unlimited free will and limited knowledge may lead to wrong judgment. The human will will will expand unreasonably. This is the root of people’s inferiority in understanding. The distinction between intellect and will was clearly proposed by Locke’s descendant Berkeley, and Locke himself did not make a clear distinction between them. But Berkeley’s development of Locke is logical. Under Locke’s framework, the concept of intellectuality can be understood as perceiving external things, and then passively generating simple ideas. Intellectuality “can’t be made up of simple concepts”, “When the human mind forms complex concepts, it inevitably has some freedom” (Human Understanding: P378). Because Kant’s exposition of intellectuality is so famous, we should pay attention to the difference between it and that in Kant’s philosophy. The intellect here is more like the perception in Kant’s philosophy.

The improper infringement of will can be compared to the practical field, which is embodied in Locke’s primitive liberal economics. This kind of economics holds that free labor should occupy all its income. It is also reasonably based on private ownership and has not developed into the later criticized national economics. Economics holds that man is an animal in pursuit of wealth. “Property” and “life” are almost synonyms in Locke’s philosophy, which is the embodiment of Hobbes’direct inheritance of his thoughts. Hobbes believes that “man is a wolf to man” and that everyone has an attempt to violate other people’s lives and kill others. Locke transformed “homicide” into “property infr