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Marx asserts that liberal theories of property are “idyllic” fairy tales that hide a violent historical process. Cicero held that there is no private property under natural law but only under human law. Seneca viewed property as only becoming necessary when men become avaricious.

Instead, he posited a communal “national” property consisting of non-scarce goods, such as land in ancient hunter-gatherer societies. Since agriculture was so much more efficient than hunting and gathering, private property appropriated by someone for farming left remaining hunter-gatherers with more land per person and hence did not harm them. Thus this type of land appropriation did not violate the Lockean proviso – there was “still enough, and as good left.” Later theorists would use Comte’s analysis in response to the socialist critique of property.

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• Under these conditions, something like a ‘peace dividend’ may be available.
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But neither of these writers thought of the development of the individual person as the be-all and end-all of property. In both cases it was thought of as a stage in the growth of social responsibility. Both saw the freedom embodied in property as ultimately positive freedom—freedom to choose rationally and responsibly for the wider social good.

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Children need to be taught to have respect for other people’s property. By the mid 19th century, the industrial revolution had transformed England and the United States and had begun in France. As a result, the conventional conception of what constitutes property expanded beyond land to encompass scarce goods.

• St. Ambrose later adopted this view and St. Augustine even derided