Conclusion

There has been two sides to our discussion of the quest for the moral authority of the state. To start with, there has been the historical side to the quest for the moral authority of the state that has involved attempting to uncover the metaphysical foundation of intuitive ideas and beliefs from which the modern state developed up to the present.

What is evident from this is the fact that the metaphysical foundation of ideas and beliefs from which the modern state has grown does not come from the state itself, but is to be found

in a two-fold process of secularisation by which the spiritual order of the state that was one with the civil order first retained its spiritual autonomy by setting politics on its own course of a natural rights development, and by which politics placed itself above the confessional dispute of the true faith by making this a private matter of religion and the individual.

From the belief in the toleration of different religious confessions within a state and the rejection of all forms of oppression grew the first rights of worship and conscience that paved the way for the development of a liberal state that plays the instrumental role of providing a neutral framework for guaranteeing the fundamental rights of all citizens within its jurisdiction.

It is on the basis of the moral norms of the same basic rights, liberties and opportunities for the development and full exercise of a person’s moral powers, as well as the same all purpose means such as income and wealth for the advancement of a person’s conception of the good life that the ruled share with the dominant that the moral authority of the state is built. For the currency of these norms in society derived from settled convictions of the community that the ruled share with the dominant enables society to get along and efficiently meet its needs. The currency of such norms in society that the ruled share with the dominant are what make it mostly likely that the commands of the state will come to be freely and willingly obeyed by a substantial majority of its politically active citizens holding different conceptions of the good. However, though the state comes to be recognised as better able to meet the needs of society and those of its members by virtue of the expertise of its policy makers to perform certain functions better than individuals, the quest for the moral authority of the state cannot be complete without a consideration of a theory of participatory government in society whereby every member of society is made to see his well being as tied up with the prosperity of others. The development of such a theory has been the aim of Rousseau’s political philosophy and needs to be developed further.

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