Essay concerning human understanding
Essay concerning human understanding English Anglican gentry needed to support such an action. This is not the normal relationship between people enjoined by the law of nature in the state of nature. Nonetheless, the debate continues. Locke treats innateness as an empirical hypothesis and argues that there is no good evidence to support it. Locke calls such a general idea that picks out a sort, the nominal essence of that sort. Treatises II, essay concerning human understanding, 1, 4. the power of a fire to melt a piece of wax.
1. Historical Background and Locke’s Life
Essay Concerning Human Understanding was written by John Locke and published in Read a brief overview of essay concerning human understanding work, or chapter by chapter summaries. Find the quotes you need to support your essay, or refresh your memory of the book by reading these key quotes, essay concerning human understanding. Continue your study of Essay Concerning Human Understanding with these useful links. Search all of SparkNotes Search Suggestions Use up and down arrows to review and enter to select. No Fear Literature Translations Literature Study Guides Glossary of Literary Terms How to Write Literary Analysis. Biography Biology Chemistry Computer Science Drama Economics Film Health History Math Philosophy Physics Poetry Psychology Short Stories Sociology US Government and Politics.
SparkTeach Teacher's Handbook. Summary Read a brief overview of the work, or chapter by chapter summaries. Summary Context Introduction Book I: Attack on Innate Knowledge Book II chapter i-vii: Simple Ideas Book II, chapter viii: Primary and Secondary Qualities Book II, chapters ix-xi: Faculties of the Mind Book II, chapters xii-xxi: Complex Ideas of Modes Book II, chapter XXIII: Ideas of Substances Book II, chapters xxiv-xxvi: Ideas of Relation Book II, chapters xxix-xxxii: Other Ways to Classify Ideas Book III, chapter iii, sections General Terms Book III, Chapters iii-v: Sorts Book III, Chapters vii-xi: More on Language Book IV, Chapters i and ii: What Knowledge Is Book IV, Chapter iii-viii: Knowledge of the Nature of Things Book IV, Chapter ix-xi: Knowledge of the Existence of Things Book IV, Chapters xii-xxi: Judgment or Opinion.
Important Terms. Philosophical Themes, Arguments, essay concerning human understanding, Ideas. Quotes Find the quotes you need to support your essay, or refresh your memory of the book by reading these key quotes. Important Quotes. Further Study Continue your study of Essay Concerning Human Understanding essay concerning human understanding these useful links. Quiz Suggestions for Further Reading. Take a Study Break.
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Presumably this is a simpler state, one which may be easier to understand. Then one might see what role civil government ought to play. This is the strategy which Locke pursues, following Hobbes and others. So, in the first chapter of the Second Treatise Locke defines political power. Political power , then, I take to be a right of making laws with penalties of death, and consequently all less penalties, for the regulating and preserving of property, and of employing the force of the community, in the execution of such laws, and in the defence of the common-wealth from foreign injury; and all this only for the public good. Treatises, II, 1,3. In the second chapter of The Second Treatise Locke describes the state in which there is no government with real political power.
This is the state of nature. It is sometimes assumed that the state of nature is a state in which there is no government at all. This is only partially true. It is possible to have in the state of nature either no government, illegitimate government, or legitimate government with less than full political power. If we consider the state of nature before there was government, it is a state of political equality in which there is no natural superior or inferior. From this equality flows the obligation to mutual love and the duties that people owe one another, and the great maxims of justice and charity. Was there ever such a state?
There has been considerable debate about this. Still, it is plain that both Hobbes and Locke would answer this question affirmatively. Whenever people have not agreed to establish a common political authority, they remain in the state of nature. Perhaps the historical development of states also went though the stages of a state of nature. An alternative possibility is that the state of nature is not a real historical state, but rather a theoretical construct, intended to help determine the proper function of government. If one rejects the historicity of states of nature, one may still find them a useful analytical device. For Locke, it is very likely both. The chief end set us by our creator as a species and as individuals is survival.
A wise and omnipotent God, having made people and sent them into this world:. Treatises II,2,6. So, murder and suicide violate the divine purpose. If one takes survival as the end, then we may ask what are the means necessary to that end. So we have rights to life, liberty, health and property. These are natural rights, that is they are rights that we have in a state of nature before the introduction of civil government, and all people have these rights equally. There is also a law of nature. It is the Golden Rule, interpreted in terms of natural rights. Thus Locke writes:. The state of nature has a law of nature to govern it, which obliges everyone: and reason which is that law, teaches all mankind who will but consult it, that being all equal and independent, no one ought to harm another in his life, health, liberty or possessions….
Treatises II. Locke tells us that the law of nature is revealed by reason. Locke makes the point about the law that it commands what is best for us. If it did not, he says, the law would vanish for it would not be obeyed. It is in this sense that Locke means that reason reveals the law. If you reflect on what is best for yourself and others, given the goal of survival and our natural equality, you will come to this conclusion. Locke does not intend his account of the state of nature as a sort of utopia. Rather it serves as an analytical device that explains why it becomes necessary to introduce civil government and what the legitimate function of civil government is. Thus, as Locke conceives it, there are problems with life in the state of nature. The law of nature, like civil laws can be violated.
There are no police, prosecutors or judges in the state of nature as these are all representatives of a government with full political power. The victims, then, must enforce the law of nature in the state of nature. In addition to our other rights in the state of nature, we have the rights to enforce the law and to judge on our own behalf. We may, Locke tells us, help one another. We may intervene in cases where our own interests are not directly under threat to help enforce the law of nature. This right eventually serves as the justification for legitimate rebellion. Still, in the state of nature, the person who is most likely to enforce the law under these circumstances is the person who has been wronged. The basic principle of justice is that the punishment should be proportionate to the crime.
But when the victims are judging the seriousness of the crime, they are more likely to judge it of greater severity than might an impartial judge. As a result, there will be regular miscarriages of justice. This is perhaps the most important problem with the state of nature. In chapters 3 and 4, Locke defines the states of war and slavery. Such a person puts themselves into a state of war with the person whose life they intend to take. This is not the normal relationship between people enjoined by the law of nature in the state of nature.
Locke is distancing himself from Hobbes who had made the state of nature and the state of war equivalent terms. For Locke, the state of nature is ordinarily one in which we follow the Golden Rule interpreted in terms of natural rights, and thus love our fellow human creatures. Slavery is the state of being in the absolute or arbitrary power of another. In order to do so one must be an unjust aggressor defeated in war. The just victor then has the option to either kill the aggressor or enslave them.
Locke tells us that the state of slavery is the continuation of the state of war between a lawful conqueror and a captive, in which the conqueror delays to take the life of the captive, and instead makes use of him. This is a continued war because if conqueror and captive make some compact for obedience on the one side and limited power on the other, the state of slavery ceases and becomes a relation between a master and a servant in which the master only has limited power over his servant. Illegitimate slavery is that state in which someone possesses absolute or despotic power over someone else without just cause.
Locke holds that it is this illegitimate state of slavery which absolute monarchs wish to impose upon their subjects. It is very likely for this reason that legitimate slavery is so narrowly defined. Still, it is possible that Locke had an additional purpose or perhaps a quite different reason for writing about slavery. However, there are strong objections to this view. Had he intended to justify Afro-American slavery, Locke would have done much better with a vastly more inclusive definition of legitimate slavery than the one he gives. This, however, is also not the case. These limits on who can become a legitimate slave and what the powers of a just conqueror are ensure that this theory of conquest and slavery would condemn the institutions and practices of Afro-American slavery in the seventeenth, eighteenth, and nineteenth centuries.
Nonetheless, the debate continues. Indeed, some of the most controversial issues about the Second Treatise come from varying interpretations of it. In this chapter Locke, in effect, describes the evolution of the state of nature to the point where it becomes expedient for those in it to found a civil government. In discussing the origin of private property Locke begins by noting that God gave the earth to all men in common. Thus there is a question about how private property comes to be. Locke finds it a serious difficulty. What then is the means to appropriate property from the common store?
Locke argues that private property does not come about by universal consent. Locke holds that we have a property in our own person. And the labor of our body and the work of our hands properly belong to us. So, when one picks up acorns or berries, they thereby belong to the person who picked them up. Daniel Russell claims that for Locke, labor is a goal-directed activity that converts materials that might meet our needs into resources that actually do Russell One might think that one could then acquire as much as one wished, but this is not the case.
Locke introduces at least two important qualifications on how much property can be acquired. The first qualification has to do with waste. As much as anyone can make use of to any advantage of life before it spoils, so much by his labor he may fix a property in; whatever is beyond this, is more than his share, and belongs to others. Since originally, populations were small and resources great, living within the bounds set by reason, there would be little quarrel or contention over property, for a single man could make use of only a very small part of what was available. Note that Locke has, thus far, been talking about hunting and gathering, and the kinds of limitations which reason imposes on the kind of property that hunters and gatherers hold.
In the next section he turns to agriculture and the ownership of land and the kinds of limitations there are on that kind of property. Once again it is labor which imposes limitations upon how much land can be enclosed. It is only as much as one can work. But there is an additional qualification. Nor was this appropriation of any parcel of land , by improving it, any prejudice to any other man, since there was still enough, and as good left; and more than the as yet unprovided could use. So that, in effect, there was never the less for others because of his inclosure for himself: for he that leaves as much as another can make use of, does as good as take nothing at all.
No body could consider himself injured by the drinking of another man, though he took a good draught, who had a whole river of the same water left to quench his thirst: and the case of land and water, where there is enough, is perfectly the same. The next stage in the evolution of the state of nature involves the introduction of money. Locke remarks that:. So, before the introduction of money, there was a degree of economic equality imposed on mankind both by reason and the barter system. And men were largely confined to the satisfaction of their needs and conveniences.
Most of the necessities of life are relatively short lived—berries, plums, venison and so forth. And says Locke:. The introduction of money is necessary for the differential increase in property, with resulting economic inequality. Without money there would be no point in going beyond the economic equality of the earlier stage. In a money economy, different degrees of industry could give men vastly different proportions. This partage of things in an inequality of private possessions, men have made practicable out of the bounds of society, and without compact, only by putting a value on gold and silver, and tacitly agreeing to the use of money: for in governments, the laws regulate the rights of property, and the possession of land is determined by positive constitutions. The implication is that it is the introduction of money, which causes inequality, which in turn multiplies the causes of quarrels and contentions and increased numbers of violations of the law of nature.
This leads to the decision to create a civil government. Before turning to the institution of civil government, however, we should ask what happens to the qualifications on the acquisition of property after the advent of money? One answer proposed by C. Macpherson in The Political Theory of Possessive Individualism is that the qualifications are completely set aside, and we now have a system for the unlimited acquisition of private property. This does not seem to be correct. It seems plain, rather, that at least the non-spoilage qualification is satisfied, because money does not spoil.
The other qualifications may be rendered somewhat irrelevant by the advent of the conventions about property adopted in civil society. This leaves open the question of whether Locke approved of these changes. Macpherson, who takes Locke to be a spokesman for a proto-capitalist system, sees Locke as advocating the unlimited acquisition of wealth. James Tully, on the other side, in A Discourse of Property holds that Locke sees the new conditions, the change in values and the economic inequality which arise as a result of the advent of money, as the fall of man.
Tully sees Locke as a persistent and powerful critic of self-interest. This remarkable difference in interpretation has been a significant topic for debates among scholars over the last forty years. Covetousness and the desire to having in our possession and our dominion more than we have need of, being the root of all evil, should be early and carefully weeded out and the contrary quality of being ready to impart to others inculcated. Just as natural rights and natural law theory had a florescence in the seventeenth and eighteenth century, so did the social contract theory. Why is Locke a social contract theorist? Is it merely that this was one prevailing way of thinking about government at the time which Locke blindly adopted? One might hold that governments were originally instituted by force, and that no agreement was involved.
Were Locke to adopt this view, he would be forced to go back on many of the things which are at the heart of his project in the Second Treatise , though cases like the Norman conquest force him to admit that citizens may come to accept a government that was originally forced on them. that all government in the world is merely the product of force and violence, and that men live together by no other rules than that of the beasts, where the strongest carries it …. Treatises II, 1, 4. So, while Locke might admit that some governments come about through force or violence, he would be destroying the most central and vital distinction, that between legitimate and illegitimate civil government, if he admitted that legitimate government can come about in this way.
So, for Locke, legitimate government is instituted by the explicit consent of those governed. Those who make this agreement transfer to the government their right of executing the law of nature and judging their own case. These are the powers which they give to the central government, and this is what makes the justice system of governments a legitimate function of such governments. Ruth Grant has persuasively argued that the establishment of government is in effect a two step process. Universal consent is necessary to form a political community. Consent to join a community once given is binding and cannot be withdrawn.
This makes political communities stable. The answer to this question is determined by majority rule. The point is that universal consent is necessary to establish a political community, majority consent to answer the question who is to rule such a community. Universal consent and majority consent are thus different in kind, not just in degree. Grant writes:. When the designated government dissolves, men remain obligated to society acting through majority rule. It is entirely possible for the majority to confer the rule of the community on a king and his heirs, or a group of oligarchs or on a democratic assembly.
Thus, the social contract is not inextricably linked to democracy. Still, a government of any kind must perform the legitimate function of a civil government. Locke is now in a position to explain the function of a legitimate government and distinguish it from illegitimate government. The aim of such a legitimate government is to preserve, so far as possible, the rights to life, liberty, health and property of its citizens, and to prosecute and punish those of its citizens who violate the rights of others and to pursue the public good even where this may conflict with the rights of individuals.
In doing this it provides something unavailable in the state of nature, an impartial judge to determine the severity of the crime, and to set a punishment proportionate to the crime. This is one of the main reasons why civil society is an improvement on the state of nature. An illegitimate government will fail to protect the rights to life, liberty, health and property of its subjects, and in the worst cases, such an illegitimate government will claim to be able to violate the rights of its subjects, that is it will claim to have despotic power over its subjects. Since Locke is arguing against the position of Sir Robert Filmer who held that patriarchal power and political power are the same, and that in effect these amount to despotic power, Locke is at pains to distinguish these three forms of power, and to show that they are not equivalent.
THOUGH I have had occasion to speak of these before, yet the great mistakes of late about government, having as I suppose arisen from confounding these distinct powers one with another, it may not be amiss, to consider them together. Paternal power is limited. It lasts only through the minority of children, and has other limitations. Political power, derived as it is from the transfer of the power of individuals to enforce the law of nature, has with it the right to kill in the interest of preserving the rights of the citizens or otherwise supporting the public good. Legitimate despotic power, by contrast, implies the right to take the life, liberty, health and at least some of the property of any person subject to such a power.
At the end of the Second Treatise we learn about the nature of illegitimate civil governments and the conditions under which rebellion and regicide are legitimate and appropriate. As noted above, scholars now hold that the book was written during the Exclusion crisis, and may have been written to justify a general insurrection and the assassination of the king of England and his brother. The argument for legitimate revolution follows from making the distinction between legitimate and illegitimate civil government. A legitimate civil government seeks to preserve the life, health, liberty and property of its subjects, insofar as this is compatible with the public good. Because it does this it deserves obedience.
An illegitimate civil government seeks to systematically violate the natural rights of its subjects. It seeks to make them illegitimate slaves. Because an illegitimate civil government does this, it puts itself in a state of nature and a state of war with its subjects. The magistrate or king of such a state violates the law of nature and so makes himself into a dangerous beast of prey who operates on the principle that might makes right, or that the strongest carries it. In such circumstances, rebellion is legitimate as is the killing of such a dangerous beast of prey.
Thus Locke justifies rebellion and regicide under certain circumstances. Presumably this justification was going to be offered for the killing of the King of England and his brother had the Rye House Plot succeeded. The issue of religious toleration was of widespread interest in Europe in the seventeenth century. The Reformation had split Europe into competing religious camps, and this provoked civil wars and massive religious persecutions. The Dutch Republic, where Locke spent time, had been founded as a secular state which would allow religious differences.
This was a reaction to Catholic persecution of Protestants. Once the Calvinist Church gained power, however, they began persecuting other sects, such as the Remonstrants who disagreed with them. In France, religious conflict had been temporarily quieted by the edict of Nantes. But in , the year in which Locke wrote the First Letter concerning religious toleration, Louis XIV had revoked the Edict of Nantes, and the Huguenots were being persecuted and though prohibited from doing so, emigrated on mass. People in England were keenly aware of the events taking place in France. In England itself, religious conflict dominated the seventeenth century, contributing in important respects to the coming of the English Civil War, and the abolishing of the Anglican Church during the Protectorate.
After the Restoration of Charles II, Anglicans in parliament passed laws which repressed both Catholics and Protestant sects such as Presbyterians, Baptists, Quakers and Unitarians who did not agree with the doctrines or practices of the state Church. Of these various dissenting sects, some were closer to the Anglicans, others more remote. One reason among others why King Charles may have found Shaftesbury useful was that they were both concerned about religious toleration. They parted when it became clear that the King was mainly interested in toleration for Catholics, and Shaftesbury for Protestant dissenters. One widely discussed strategy for reducing religious conflict in England was called comprehension.
The idea was to reduce the doctrines and practices of the Anglican church to a minimum so that most, if not all, of the dissenting sects would be included in the state church. For those which even this measure would not serve, there was to be toleration. Toleration we may define as a lack of state persecution. Neither of these strategies made much progress during the course of the Restoration. This is a quite difficult question to answer. But what kind of Christian was Locke? At Oxford, Locke avoided becoming an Anglican priest. Others have identified him with the Latitudinarians—a movement among Anglicans to argue for a reasonable Christianity that dissenters ought to accept.
Still, there are some reasons to think that Locke was neither an orthodox Anglican or a Latitudinarian. Locke arranged to have the work published anonymously in Holland though in the end Newton decided not to publish McLachlan This strongly suggests that Locke too was by this time an Arian or unitarian. Arius, c. Newton held that the Church had gone in the wrong direction in condemning Arius. Yet Richard Ashcraft has argued that comprehension for the Anglicans meant conforming to the existing practices of the Anglican Church; that is, the abandonment of religious dissent.
Locke had been thinking, talking and writing about religious toleration since His views evolved. In the early s he very likely was an orthodox Anglican. He and Shaftesbury had instituted religious toleration in the Fundamental Constitutions of the Carolinas He wrote the Epistola de Tolerantia in Latin in while in exile in Holland. He very likely was seeing Protestant refugees pouring over the borders from France where Louis XIV had just revoked the Edict of Nantes. Holland itself was a Calvinist theocracy with significant problems with religious toleration. Locke gives a principled account of religious toleration, though this is mixed in with arguments which apply only to Christians, and perhaps in some cases only to Protestants. He excluded both Catholics and atheists from religious toleration.
In the case of Catholics it was because he regarded them as agents of a foreign power. He gives his general defense of religious toleration while continuing the anti-Papist rhetoric of the Country party which sought to exclude James II from the throne. Locke defines life, liberty, health and property as our civil interests. These are the proper concern of a magistrate or civil government. The magistrate can use force and violence where this is necessary to preserve civil interests against attack. This is the central function of the state. Locke holds that the use of force by the state to get people to hold certain beliefs or engage in certain ceremonies or practices is illegitimate.
The chief means which the magistrate has at her disposal is force, but force is not an effective means for changing or maintaining belief. Suppose then, that the magistrate uses force so as to make people profess that they believe. A sweet religion, indeed, that obliges men to dissemble, and tell lies to both God and man, for the salvation of their souls! So, religious persecution by the state is inappropriate. This means that the use of bread and wine, or even the sacrificing of a calf could not be prohibited by the magistrate. If there are competing churches, one might ask which one should have the power?
The answer is clearly that power should go to the true church and not to the heretical church. But Locke claims this amounts to saying nothing. For every church believes itself to be the true church, and there is no judge but God who can determine which of these claims is correct. This will supersede The Works of John Locke of which the edition is probably the most standard. The Oxford Clarendon editions contain much of the material of the Lovelace collection, purchased and donated to Oxford by Paul Mellon. Berkeley, George Hume, David Leibniz, Gottfried Wilhelm liberalism Locke, John: moral philosophy Locke, John: on freedom Locke, John: on personal identity Locke, John: philosophy of science Locke, John: political philosophy Masham, Lady Damaris personal identity substance tropes.
There were corrected in February The Stanford Encyclopedia of Philosophy is copyright © by The Metaphysics Research Lab , Department of Philosophy, Stanford University. Menu Browse Table of Contents What's New Random Entry Chronological Archives About Editorial Information About the SEP Editorial Board How to Cite the SEP Special Characters Advanced Tools Contact Support SEP Support the SEP PDFs for SEP Friends Make a Donation SEPIA for Libraries. Entry Navigation Entry Contents Bibliography Academic Tools Friends PDF Preview Author and Citation Info Back to Top. John Locke First published Sun Sep 2, ; substantive revision Tue May 1, The Limits of Human Understanding 2. The Two Treatises Of Government 4. Locke and Religious Toleration Bibliography Primary Sources Secondary Sources Academic Tools Other Internet Resources Related Entries.
In the Epistle to the Reader at the beginning of the Essay Locke remarks: The commonwealth of learning is not at this time without master-builders, whose mighty designs, in advancing the sciences, will leave lasting monuments to the admiration of posterity: but every one must not hope to be a Boyle or a Sydenham; and in an age that produces such masters as the great Huygenius and the incomparable Mr. N: 9—10; all quotations are from the Nidditch edition of An Essay Concerning Human Understanding 8594 Locke knew all of these men and their work.
He tells us that: Were it fit to trouble thee with the history of this Essay, I should tell thee, that five or six friends meeting at my chamber, and discoursing on a subject very remote from this, found themselves quickly at a stand, by the difficulties that rose on every side. The Limits of Human Understanding Locke is often classified as the first of the great English empiricists ignoring the claims of Bacon and Hobbes. Locke writes: For I thought that the first Step towards satisfying the several Enquiries, the Mind of Man was apt to run into, was, to take a Survey of our own Understandings, examine our own Powers, and see to what Things they were adapted.
Locke says: It seems to me a near Contradiction to say that there are truths imprinted on the Soul, which it perceives or understands not; imprinting if it signify anything, being nothing else but the making certain Truths to be perceived. Locke gives the following argument against innate propositions being dispositional: For if any one [proposition] may [be in the mind but not be known]; then, by the same Reason, all Propositions that are true, and the Mind is ever capable of assenting to, may be said to be in the Mind, and to be imprinted: since if any one can be said to be in the Mind, which it never yet knew, it must be only because it is capable of knowing it; and so the Mind is of all Truths it ever shall know.
Woozley puts the difficulty of doing this succinctly: …it is scarcely credible both that Locke should be able to see and state so clearly the fundamental objection to the picture-original theory of sense perception, and that he should have held the same theory himself. Locke writes: First, Modes I call such complex Ideas , which however compounded, contain not in themselves the supposition of subsisting by themselves; such are the ideas signified by the Words Triangle, Gratitude, Murther, etc. He writes: Of these Modes , there are two sorts, which deserve distinct consideration. Locke writes: As Demonstration is the shewing of the agreement or disagreement of two Ideas, by the intervention of one or more Proofs, which have a constant, immutable, and visible connexion one with another: so Probability is nothing but the appearance of such an Agreement or Disagreement, by the intervention of Proofs, whose connection is not constant and immutable, or at least is not perceived to be so, but is or appears, for the most part to be so, and is enough to induce the Mind to judge the Proposition to be true, or false, rather than the contrary.
He writes: Thus the observing that the bare rubbing of two bodies violently one upon the other, produce heat, and very often fire it self, we have reason to think, that what we call Heat and Fire consist of the violent agitation of the imperceptible minute parts of the burning matter…. But he adds: And I do not see how they can argue with anyone or even convince a gainsayer who uses the same plea, without setting down strict boundaries between faith and reason. Locke writes: Because the Mind, not being certain of the Truth of that it evidently does not know, but only yielding to the Probability that appears to it, is bound to give up its assent to such Testimony, which, it is satisfied, comes from one who cannot err, and will not deceive.
Of enthusiasts, those who would abandon reason and claim to know on the basis of faith alone, Locke writes: …he that takes away Reason to make way for Revelation, puts out the Light of both, and does much what the same, as if he would perswade a Man to put out his eyes, the better to receive the remote Light of an invisible Star by a Telescope. In the Middle Ages the child was regarded as only a simple plaything, as a simple animal, or a miniature adult who dressed, played and was supposed to act like his elders…Their ages were unimportant and therefore seldom known. Axtell 63—4 Locke treated children as human beings in whom the gradual development of rationality needed to be fostered by parents. The Two Treatises Of Government Lord Shaftsbury had been dismissed from his post as Lord Chancellor in and had become one of the leaders of the opposition party, the Country Party.
Treatises, II, 1,3 In the second chapter of The Second Treatise Locke describes the state in which there is no government with real political power. Thus Locke writes: The state of nature has a law of nature to govern it, which obliges everyone: and reason which is that law, teaches all mankind who will but consult it, that being all equal and independent, no one ought to harm another in his life, health, liberty or possessions…. Locke writes: As much as anyone can make use of to any advantage of life before it spoils, so much by his labor he may fix a property in; whatever is beyond this, is more than his share, and belongs to others.
Locke says: Nor was this appropriation of any parcel of land , by improving it, any prejudice to any other man, since there was still enough, and as good left; and more than the as yet unprovided could use. Locke remarks that: … before the desire of having more than one needed had altered the intrinsic value of things, which depends only on their usefulness to the life of man; or had agreed, that a little piece of yellow metal, which would keep without wasting or decay, should be worth a great piece of flesh, or a whole heap of corn; though men had a right to appropriate by their labor, each one of himself, as much of the things of nature, as he could use; yet this could not be much, nor to the prejudice of others, where the same plenty was left to those who would use the same industry.
And says Locke: …if he would give his nuts for a piece of metal, pleased with its color, or exchange his sheep for shells, or wool for a sparkling pebble or diamond, and keep those by him all his life, he invaded not the right of others, he might heap up as much of these durable things as he pleased; the exceeding of the bounds of his property not lying in the largeness of his possessions, but the perishing of anything uselessly in it. Treatises II, 1, 4 So, while Locke might admit that some governments come about through force or violence, he would be destroying the most central and vital distinction, that between legitimate and illegitimate civil government, if he admitted that legitimate government can come about in this way.
Locke and Religious Toleration The issue of religious toleration was of widespread interest in Europe in the seventeenth century. Locke writes: A sweet religion, indeed, that obliges men to dissemble, and tell lies to both God and man, for the salvation of their souls! The Clarendon Edition of the Works of John Locke, Oxford: Clarendon Press: 8594 An Essay Concerning Human Understanding , Peter H. Nidditch ed. Yolton and Jean S. Yolton eds. Nidditch and G. Rogers eds. Higgins-Biddle ed. Milton and Philip Milton eds. Wainwright ed. volume 1, Volume 1, de Beer ed. Aaron and Jocelyn Gibb eds. John Locke, Two Tracts of Government , Phillip Abrams ed.
Axtell ed. Epistola de Tolerantia: A Letter on Toleration , Latin text edited with a preface by Raymond Klibansky; English translation with an introduction and notes by J. Gough, Oxford: Oxford University Press, Grant and Nathan Tarcov eds , Indianapolis: Hackett Publishing Co. Woozley ed. Stewart ed. Mill, John Stuart, , A System of Logic Ratiocinative and Inductive , London: John W. Secondary Sources Biographies King, Lord Peter, , The Life of John Locke: with extracts from his correspondence, journals, and common-place books , Bristol: Thoemmes. Simple ideas combine in various ways to form complex ideas.
Therefore, the most basic units of knowledge are simple ideas, which come exclusively through experience. There are two types of experience that allow a simple idea to form in the human mind: sensation, or when the mind experiences the world outside the body through the five senses, and reflection, or when the mind turns inward, recognizing ideas about its own functions, such as thinking, willing, believing, and doubting. Locke divides simple ideas into four categories: 1 ideas we get from a single sense, such as sight or taste; 2 ideas created from more than one sense, such as shape and size; 3 ideas emerging from reflection; and 4 ideas arising from a combination of sensation and reflection, such as unity, existence, pleasure, pain, and substance.
Locke goes on to explain the difference between primary and secondary qualities. Ideas of primary qualities—such as texture, number, size, shape, and motion—resemble their causes. Ideas of secondary qualities do not resemble their causes, as is the case with color, sound, taste, and odor. In other words, primary qualities cannot be separated from the matter, whereas secondary qualities are only the power of an object to produce the idea of that quality in our minds. Locke devotes much of book II to exploring various things that our minds are capable of, including making judgments about our own perceptions to refine our ideas, remembering ideas, discerning between ideas, comparing ideas to one another, composing a complex idea from two or more simple ideas, enlarging a simple idea into a complex idea by repetition, and abstracting certain simple ideas from an already complex ideas.
Complex ideas are created through three methods: combination, comparison, and abstraction. In book III, Locke discusses abstract general ideas. We form abstract general ideas for three reasons: it would be too hard to remember a different word for every particular thing that exists, having a different word for everything that exists would obstruct communication, and the goal of science is to generalize and categorize everything. Search all of SparkNotes Search Suggestions Use up and down arrows to review and enter to select. Philosophical work by John Locke. Not to be confused with An Enquiry Concerning Human Understanding. Works listed chronologically. Fundamental Constitutions of Carolina. An Essay Concerning Human Understanding. Some Thoughts Concerning Education. Of the Conduct of the Understanding.
An Essay concerning Human Understanding The fourteenth edition. Early Modern Texts. Jonathan Bennett. Retrieved 22 May A guide to Locke's Essays. Creative Commons. The Edge of Objectivity: An Essay in the History of Scientific Ideas. Princeton University Press. ISBN Authority control: National libraries France data. Categories : books Works by John Locke Empiricism Epistemology literature Epistemology of religion. Hidden categories: Articles with short description Short description is different from Wikidata EngvarB from September Use dmy dates from May Articles with LibriVox links Articles with BNF identifiers.
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