 Locke does not explicitly consider two possibilities that have frequently been realized in actual revolutionary circumstances: first, that governmental oppression may not be universal but instead may target only certain groups within society, for example, religious or ethnic or national minorities or those who criticize government; second, that even if there is general oppression there may not be a sufficient spontaneous mobilization of forces to overthrow the government. Consequently, Locke conveniently sidesteps two questions that a theory of the morality of revolution ought to address: (1) whether revolution to end special as opposed to general oppression is justifiable; and (2) what means may those already committed to revolution employ to mobilize enough others to participate in revolution to make success possible. The first question is significant because of the possibility that the harm to innocent people—including a general decrease in physical security—that revolution may entail, has somehow to be weighed against the benefit in terms of relief from injustice that the oppressed minority will get if the revolution ultimately succeeds. Even if the injustices done to the minority ought to be given greater weight in the balancing exercise, there may come a point at which revolution fails a proportionality test if the harms to others that will result from remedying minority rights-violations are great enough. The second question arises because even where oppression is general there may not be sufficiently widespread participation in revolution to achieve success, either because significant portions of the population, in the grip of an ideology that purports to justify the existing political order, do not see themselves as seriously oppressed, or because of the failure to solve collective action problems. If either of these two conditions obtain, mobilizing enough people to have a good chance of successful revolution may require coercion under conditions in which those who would wield it lack legitimacy and in which the institutional resources that could confer legitimacy are unavailable. 