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John Wynne published An Abridgment of Mr. Locke's Essay concerning the Human Understanding, with Locke's approval, in 1696. Likewise, Louisa Capper wrote An Abridgment of Locke's Essay concerning the Human Understanding, published in 1811. Some European philosophers saw the book's impact on psychology as comparable to Isaac Newton's impact upon ...
Like Hobbes, Locke believed that human nature allows people to be selfish. This is apparent with the introduction of currency. In a natural state , all people were equal and independent, and everyone had a natural right to defend his "life, health, liberty, or possessions".
Following him, John Locke's philosophy of empiricism also saw human nature as a tabula rasa. In this view, the mind is at birth a "blank slate" without rules, so data are added, and rules for processing them are formed solely by our sensory experiences.
This presumption of a free, self-authored mind combined with an immutable human nature leads to the Lockean doctrine of "natural" rights. Locke's idea of tabula rasa is frequently compared with Thomas Hobbes's viewpoint of human nature, in which humans are endowed with inherent mental content—particularly with selfishness. [citation needed]
John Orr emphasizes the influence of Locke upon the Deistic movement by dividing the periods of Deism into Pre-Lockean and Post-Lockean. [5] Locke accepted the existence of God as the uncaused Necessary Being, eternal, and all-knowing. He also believed in Christian revelation but he held that reason should be the ultimate judge of all truth.
Of the Conduct of the Understanding is a text on clear and rational thought by John Locke, [1] published in 1706, two years after the author's death, as part of Peter King's Posthumous Works of John Locke. It complements Locke's Some Thoughts Concerning Education, which explains how to educate children. [2]
John Locke considers the state of nature in his Second Treatise on Civil Government written around the time of the Exclusion Crisis in England during the 1680s. For Locke, in the state of nature all men are free "to order their actions, and dispose of their possessions and persons, as they think fit, within the bounds of the law of nature."
Locke is situated within changing religious, philosophical, scientific, and political dimensions of 17th century England. Objecting to the use of the contemporary concept of economic man to describe Locke's view of human nature, Huyler emphases the "virtue of industriousness" of Locke's Protestant England. Productive work is man's earthly ...