theocentricity of natural law
\nThere is no logical inference from the \"is\" to the \"ought,\" from natural reality to moral or legal value.
\nInsofar as this authority is a human being, these norms are subjective in character, that is, they express the intention of their author.
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Only if the authority issuing the norms is supposed to be God, an absolute and transcendental Being, is there an exclusive moral and legal system, and then the values which consist in compliance with these norms are supposed to be absolute values.
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The natural-law doctrine presupposes that value is immanent in reality and that this value is absolute, or, what amounts to the same thing, that a divine will is inherent in nature. Only under this presupposition is it possible to maintain the doctrine that the law can be deduced from nature and that this law is absolute justice.
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The first objection which must be made from the point of view of science is that this doctrine obliterates the essential difference which exists between scientific laws of nature, the rules by which the science of nature describes its object, and the rules by which ethics and jurisprudence describe their objects, which are morality and law.
\nThere is no logical inference from the \"is\" to the \"ought,\" from natural reality to moral or legal value.
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It is not from the nature of man as it actually is that Pufendorf - and all other writers - deduce what they consider to be the natural law; it is from the nature of man as it should be, and as it would be if it would correspond to the natural law. It is not the law of nature which is deduced from the nature, the real nature, of man, it is the nature of man, an ideal nature of man, which is deduced from a natural law presupposed in some way or another.
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Another way of achieving the identification of the positive with the natural law starts from the definition of justice accepted by most of the followers of the natural-law doctrine: to each his own.
\nFinally, there is a principle advocated by all the leading representatives of the natural-law doctrine, by which a conflict between the natural and the positive law--if at all admitted as possible--is deprived of any effect which could be dangerous to the established legal authority: it is the dogma that under the law of nature there is no or only a restricted right of resistance.
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The reason why the natural-law doctrine, in spite of its obvious fallacies, has had, and probably always will have, great influence on social thinking is that it satisfies a deeply rooted need of the human mind, the need for justification. To justify the subjective value judgments which emerge from the emotional element of his consciousness, man tries to present them as objective principles by transferring to them the dignity of truth, to make them propositions of the same order as statements about reality. Hence he pretends to deduce them from reality, which implies that value is immanent in reality. But reality may be conceived of not only as nature but also as society or history, determined by laws analogous to the laws of nature.
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\nnatural law doctrine undertakes to supply a definitive solution to the eternal problem of justice, to answer the question as to what is right and wrong in the mutual relations of men. The answer is based on the assumption that it is possible to distinguish between human behavior which is natural, that is to say which corresponds to nature because it is required by nature, and human behavior which is unnatural, hence contrary to nature and forbidden by nature. This assumption implies that it is possible to deduce from nature, that is to say from the nature of man, from the nature of society and even from the nature of things certain rules which provide an altogether adequate prescription for human behavior, that by a careful examination of the facts of nature we can find the just solution of our social problems. Nature is conceived of as a legislator, the supreme legislator.
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