RS 12

The doctrine of natural law 79 monarchical autocracy and started the so-called era of freedom in Swedish history. But it would be wrong to emphasize the role of Pufendorfian doctrine as an inspiration to resistance to royal absolutism. Its main function—I repeat that—was to legitimate the centralised absolutist state, and this could be accomplished by an authoritarian reading of the contract theory. Furthermore, it should be noted that it is not only the conclusions of Pufendorf’s theory that verge in the authoritarian direction. Even fundamental theoretical elements in the theory of natural law, for instance the idea of original equality between men—indeed an idea with liberal implications—could serve the aims of absolutism. According to Pufendorf, the origin of rank and distinction in the state is the impositio of the monarch, who bestows rewards on those who deserve them, in the form of knighthood or high offices. An ideal model is suggested where all citizens are equal in relation to the king, who creates differentiation by his impositio. This is a theory that favours those who are newly ennobled or are hoping to get their knighthood. That category was numerous in Sweden in the latter part of the 17th century. On the other hand, it is a theory that weakens the traditional feudal ideas about inherited distinctions and positions, which presuppose a society that consists in estates. Pufendorf did not oppose hereditary nobility, but he pointed out that there was basically no reason why a son should take over distinctions and honours from his father rather than earning themhimself. Thus, the individualistic model in Pufendorf’s thought, which points forward to liberal, bourgeois ideology, could be applied to and have an equalizing effect even within the framework of the absolutist state. Although, as I have argued, there is basic concordance between Pufendorfs theory and the kind of state that developed in Sweden, they do not fit together in every detail. The fact that the Caroline regime preferred the theocratic theory to the contract doctrine is one example. Another is the late understanding in leading Swedish circles for Pufendorf’s ideas about the relation between state and church, as formulated in De hahitu religionis christianae ad vitamcivilem of 1687. Of all his doctrine, the theory on state, religion and church, was probably the most influential element, at least in Lutheran countries. Pufendorf’s fundamental point—not a new one, actually, since at bottom, it was a reformulation of the original Lutheran standpoint—was that there is a clear distinction between man’s life as a member of society and as a Christian, hoping for eternal salvation. From this distinction followed the separation of church and state, the church being a spiritual community with no temporal power, goods and commitments, the state being an institution for the welfare of man in this world. The practical conclusions

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