lf to the will of an owner in order to receive the object of his/her desire.The virtue of no one having more (power) than another is erased with the introduction of money. Even though certain aspects of natural equality are retained, (being born with the same faculties, still being of the same species and still without the right to subject someone else to our own respective wills) the amount of money one accumulates becomes a direct parallel to the position an individual holds in society. In a society that utilizes currency as a means to obtain those items that are necessary for the sustenance of life, those individuals with less money will always have to appeal to the needs and desires of those who have more. The introduction of currency institutes a value system which grants those with more, more power to subordinate others. This inequality does not alter the legitimacy of government because the law is for those who are protected by it; and all people in civil society are protected by the law because, "every man has a property in his own person," [pg.19] (whether in civil society or the state of nature) unless they are in the state of slavery. Slavery is the ultimate and direct contradiction of natural equality. It is the greatest form of subjection and subordination, in which one man has complete power (under the law) over another's life. Slavery is the inverse of every aspect of natural equality. Because God is the only being with the power over life: . . .for a man, not having power over his own life, cannot, by compact, or his own consent, enslave himself to anyone, nor put himself under the absolute, arbitrary power of another, to take away his life, when he pleases. No body can give more power than he has himself; and he cannot take away his own life, cannot give another power over it.[pg.17] However, Locke allows for the existence of slavery, claiming that, if in some way someone by his/her own fault forfeits their ...
