65,631 research outputs found
Essai philosophique concernant l'entendement humain : ou l'on montre quelle est l'entendue de nos connoissances certaines, et la manière dont nous y parvenons
No full textJohn Locke ; traduit de l'anglois de Mr. Locke par Pierre Cost
JOHN LOCKE AFTER 300 YEARS
Full text linkJohn Locke was a seminal figure in political philosophy and political economy and this year marks the tercentenary of his death. The paper focuses on the classical liberal interpretation of Locke. In this view, Locke defends individualism, natural rights (especially to property) and minimal government. After sketching this interpretation, I will present some extensions and applications of that interpretation. With this background in mind, I then turn to the views of critics who have claimed that Locke's individualism has been exaggerated and that Lockean rights are not absolute (they must be balanced against duties). Then I address the view of those who see Locke as a defender not of minimal government but of a more muscular (albeit limited) government. I then provide a brief conclusion.Political Economy,
John Locke portrait
No full textJohn Locke (1792-1856), a geologist and inventor, was among the first in the nation to advocate soil conservation. As a geologist, he participated in government-backed surveys of the Old Northwest, and in the survey of Ohio completed in the mid-1830s. In 1823, Locke opened a School for Young Ladies in Cincinnati, Ohio, and five years later, he also helped establish the Ohio Mechanics Institute. He also worked as a professor of chemistry at the Medical College of Ohioand published textbooks on English grammar for children and on botany
Cognitivismo ético: a fundamentação dos conceitos morais em Locke
Full text linkTese (doutorado) - Universidade Federal de Santa Catarina, Centro de Filosofia e Ciências Humanas. Programa de Pós-Graduação em FilosofiaEsta tese aborda o problema dos fundamentos dos conceitos morais na obra de John Locke. Aparentemente, Locke teria dois projetos irreconciliáveis para fundamentar a moral, um não-cognitivista e o outro cognitivista. Após caracterizarmos os dois projetos, defendemos que há um engano de interpretação, porque Locke tem um único projeto dividido em duas partes que se complementam para fundamentar a moral. O conceito de lei natural está sempre presente. O projeto centra-se na ideia da existência de Deus e da lei natural, aliada à razão humana. O cognitivismo ético de Locke emerge como uma consequência da sua defesa de que o entendimento pode construir as ideias a partir do acesso ao conhecimento da essência real e da essência nominal dos modos mistos. Por isso, os conceitos morais são reais e objetivos. Por conseguinte, o subjetivismo e o ceticismo éticos foram dissolvidos. Defendemos também que as ações humanas são consideradas morais, somente em comparação com as ideias de lei e não em comparação com as ideias das sensações de prazer e de dor. Com isso, as interpretações hedonistas que atribuem ao pensamento lockeano foram revisitadas e harmonizadasThis thesis approaches the problem about the fundamentals of the moral concepts in John Locke#s writings. Seemingly, Locke would have two irreconcilable projects to fundament morality, one noncognitive and the other cognitive. After having characterized the two projects, one defends that there is a misinterpretation since Locke has a unique project split in two parts, which complement each other in order to fundament morality. The concept of natural law is always present. The project concerns about the idea of God existence and the natural law associated with the human reason. Locke#s ethical cognitivism emerges as a consequence of his defense of the idea that the understanding can construct ideas from the knowledge access of the real essence and the nominal essence of the mixed modes. Thereupon, the moral concepts are real and objective. Consequently, the moral subjectivism and ceticism were dissolved. One also defends that human actions are considered moral, only in comparison with the law ideas and not in comparison with the ideas of the pain and pleasure sensation. Therefore, the hedonist interpretation attributed to the thought of Locke were revisited and harmonize
Additions to de Beer's Correspondence of John Locke
Full text linkA number of ‘new’ letters and enclosures by or to John Locke have been discovered since the final volume of Esmond S. de Beer’s Correspondence of John Locke (CJL) appeared in 1989. The following article prints and describes three unpublished letters and enclosures of this type (§1), including seven other letters recently located or auctioned but otherwise transcribed by de Beer from derivative sources (§2). The article additionally describes three letters written by Locke in various official capacities (§3) and two unpublished, non-epistolary manuscripts (§4)
Nouvelles instructions pour l'education des enfans
No full text[John Locke ; Übersetzer: Pierre Coste]Übersetzer gemäss Barbier III, Spalte 574Originaltitel: How to bring up your children : being some thoughts on educatio
Reason and Revelation in Malebranche and Locke
No full textMy paper deals with the question of the relationship between reason and revelation in Malebranche and Locke. First of all, I would like to examine Malebranche’s position. In The Search after Truth (first edition: 1674-75), the Oratorian suggests that there is a common basis for both domains but, in his first work, he insists rather on the separation of reason and revelation, whereas in later texts he stresses the continuity and harmony between the two orders. Moreover, I think that it is essential to analyse the conception of Malebranche according to which man is the “animal Rationis particeps” and his arguments to demonstrate the necessity of a universal, eternal and divine Reason. In this regard, I will look at the objectivity of mathematical truths and basic principles of ethics (I will consider, in particular, the 10th Elucidation on The Search after Truth, 1678).
Secondly, I will consider Locke’s text An Examination of P. Malebranche’s Opinion of Seeing All Things in God (1695, published posthumously, 1706), in particular the paragraphs in which the English philosopher calls into question the Malebranchean theory of universal Reason by affirming the necessity to distinguish our understanding from God’s understanding and stating that man does not apprehend anything through God’s understanding, neither can he share His knowledge. But I will also examine the fourth book of An Essay Concerning Human Understanding (1690), in which Locke affirms that reason is a natural revelation by means of which God communicates to man that portion of truth which is appropriate to his faculties. Even if Locke calls into question the Malebranchean doctrine of universal Reason, as does Malebranche, but in a different manner, he stresses a certain continuity between reason and revelation (cf. Essay, Book IV, Chap. XIX, § 4) and finally affirms that revelation must be judged by reason (§ 14). Albeit with a different meaning, he seems to echo the Malebranchean idea according to which faith is bound to pass away whereas intelligence exists eternally. In Chapter 14 of The Reasonableness of Christianity (1695), Locke affirms that any norm which should be universally useful and to which men should conform their behaviour, must have its authority either from reason or revelation. Indeed, in this text too, the English philosopher juxtaposes the two fields and confirms that reason can give its suffrage to truth discovered by revelation.
Finally, by examining these texts and reconsidering Locke’s critical remarks on Malebranche, I would like to stress the different perspectives of two philosophers, but I would also like to show that they are not in total contrast with each other on this topic (reason and revelation), particularly if we emphasize (1) the idea – shared by the two authors – that there is some form of communication between God and men and (2) the particular way in which Locke interprets the age-old question of the existence of a universal Reason constituting the rational skeleton or texture of the world, when, in An Examination of P. Malebranche’s Opinion of Seeing All Things in God, he affirms that the Malebranchean infinite reason can be considered as the infinite unchangeable relations which are in things
Letter from John Locke to Alden Partridge, 3 May 1821.
No full textWishes to know the prospects of his teaching botany at the Academy.Possibly John Locke, 1792-1856. Transcription by Raymond Bouchard. Transcriptions may be subject to error
The Educational Writings of John Locke
No full textJohn Locke (1632–1704) is widely regarded as one of the most influential of the Enlightenment philosophers. This volume, edited by J. W. Adamson and published as a second edition in 1922, contains two of John Locke's essays concerning education; Some Thoughts Concerning Education (1693) and Of the Conduct of the Understanding (1706). Some Thoughts Concerning Education expands on Locke's pioneering theory of mind by explaining how to educate a child using three complementary methods: the development of a healthy body; the formation of a virtuous mind; and the pursuit of an academic curriculum including the emerging sciences, mathematics and languages. Of the Conduct of the Understanding continues the theme of the earlier essay by describing how to develop rational thought. For over a century after the publication of these essays, John Locke's views on education were considered authoritative, and his work was translated into almost all major European languages. </jats:p
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