Academic literature on the topic 'Locke, John (1632-1704) – Influence'
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Journal articles on the topic "Locke, John (1632-1704) – Influence"
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Barionuevo, María Estela. "John Locke (1632-1704). Su vida, su obra y pensamiento." Revista Iberoamericana de Educación 36, no. 7 (September 26, 2005): 1–10. http://dx.doi.org/10.35362/rie3672979.
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John Locke nació en Wrington, cerca de Bristol, el 29 de Agosto de 1632, en el seno de una familia de pequeños nobles rurales, y falleció en 1704. Se educó en la universidad de Oxford. Obtuvo el grado de maestro en artes en el año 1658. También se interesó por la medicina y la política, en la cual comenzó a militar desde los 35 años. Recibió la influencia del pensamiento de John Owen (partidario de una política de tolerancia para con todas las religiones), le llamaron la atención las ideas de Descartes y de Hobbes.
Por su pensamiento debió exiliarse muchos años hasta 1689, año en que se produce la Revolución en Inglaterra, desde allí se lo consideraba como el representante del nuevo régimen liberal.
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Yeo, Richard. "Thinking with Excerpts: John Locke (1632–1704) and his Notebooks." Berichte zur Wissenschaftsgeschichte 43, no. 2 (May 14, 2020): 180–202. http://dx.doi.org/10.1002/bewi.201900024.
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Spieker, Susanne. "nr="109",,I found myself in a storm“ – Unsicherheiten im England des 17. Jahrhunderts." Jahrbuch f??r P??dagogik 2019, no. 1 (January 1, 2021): 109–26. http://dx.doi.org/10.3726/jp012019k_107.
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Zusammenfassung: Es handelt sich bei meinem Beitrag um eine Mikrogeschichte, die auf Grundlage vor allem von Egodokumenten Unsicherheiten im Zusammenhang mit dem Aufwachsen im 17. Jahrhundert in England thematisiert. Ausgangspunkt ist das soziale Netzwerk John Lockes (1632–1704). Im Mittelpunkt steht dabei die Frage nach Strategien der Versicherheitlichung vor dem Hintergrund einer hohen Kindersterblichkeit.Abstract: This is a microhistory, which on the basis of mainly egodocuments, analyses insecurities in relation to education and up-growing in 17th-century England. The article elaborates on the social network of John Locke (1632–1704). The focus lies on strategies of securing up-growing against the background of high infant mortality.
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Batista, Gustavo Araújo. "John Locke: Educação para a tolerância religiosa." Horizontes 34, no. 1 (July 26, 2016): 09. http://dx.doi.org/10.24933/horizontes.v34i1.330.
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ResumoO pensamento de John Locke (1632-1704) sobre tolerância religiosa encontra-se, especificamente, embora não exclusivamente, em suas Cartas sobre tolerância. O objetivo desta pesquisa teórica é demonstrar a aplicabilidade educacional de alguns dos seus argumentos aduzidos nas referidas obras, em prol do direito de expressão de crença. A história tem demonstrado que a intolerância é algo a que a humanidade, independentemente da época e do lugar, está constantemente sujeita; por isso, a justificativa deste trabalho repousa sobre a necessidade que a educação tem de tratar do respeito pelas escolhas pessoais, no tocante àquilo em que desejam acreditar, uma vez que isso faz parte da sua liberdade individual, a qual, por sua vez, é um direito natural, sob a perspectiva lockeana. Como resultado desta pesquisa teórica ou bibliográfica, tem-se que, conforme o pensamento lockeano, educar para a tolerância religiosa, é algo que tanto se refere ao respeito pela consciência individual quanto ao zelo pela estabilidade social, uma vez que a opção por determinada religião é uma questão de foro íntimo, assim como a perturbação da ordem civil não se legitima pela coerção promovida por facções devotadas à prevalência de suas ideias sob as mais variadas formas de violência. Perante à premência de lidar-se com a diversidade religiosa, presente na contemporaneidade, as ideias do filósofo britânico ainda permanecem válidas como matéria de reflexão para se discutir a liberdade de fé.Palavras-chave: Educação; John Locke; Religião; Sociedade; Tolerância.John Locke: Education for religious toleranceAbstractJohn Locke’s (1632-1704) thought about religious tolerance takes place, especially, although not exclusively, into his Letters on toleration. The aim of this research is to demonstrate educational applicability of some of his arguments shown in those referred works in favor of right of faith expression. History has shown that intolerance is something to which mankind, independently from age and place, is constantly submitted; thus, the justification of this work is based on the necessity of education has to deal with the respect for personal choices, concerning what they desire to believe, because this is part of their individual freedom, which, hence, is a natural right, under Locke’s perspective. As result of this theoretical or bibliographical research, one has that, according to Locke’s thought, educating for religious tolerance is something that refers both to respect for individual consciousness either to zeal for social stability, because the option for some religion is a question of private forum, as well as perturbation of civil order does not legitimate by coercion promoted by factions devoted to prevalence of their ideas under the most several forms of violence. In relation to the urgency of dealing with religious diversity, nowadays, the ideas of the British philosopher still stay valued as matter for reflection in order to discuss faith freedom.Keywords: Education; John Locke; Religion; Society; Tolerance.
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Dos Reis Hoffmann, Henor Luiz. "HEGEL UM LIBERAL?" PÓLEMOS – Revista de Estudantes de Filosofia da Universidade de Brasília 9, no. 18 (August 31, 2020): 348–62. http://dx.doi.org/10.26512/pl.v9i18.30495.
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O presente artigo tem por objetivo discutir a possibilidade de o conceito de propriedade hegeliano inserir a teoria política de Hegel (1770-1831) na tradição liberal moderna. O artigo divide-se em quatro partes. A primeira parte busca apresentar o problema ao leitor e lançar luz sobre as categorias chaves para a compreensão do debate em curso. A segunda parte do artigo apresenta a concepção de propriedade em John Locke (1632-1704), considerado o pai do liberalismo moderno. Na terceira seção do trabalho é analisada a concepção de propriedade em Hegel. Na seção denominada a propriedade como base do liberalismo em Locke e Hegel, as doutrinas são comparadas. Nesta parte do trabalho analisam-se as semelhanças entre as duas teorias. Após a análise das semelhanças entre as duas concepções, pode-se concluir que há similaridades suficientes entre as teorias para afirmar pelo menos no que se refere à categoria da propriedade, que a filosofia hegeliana está inserida na tradição liberal moderna.
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Monteiro, Ricardo Rodrigues. "A SEMIÓTICA DE PEIRCE A PARTIR DE JOHN LOCKE E DAVID HUME: O ÍCONE, ÍNDICE E SÍMBOLO." Divers@! 11, no. 1 (June 30, 2018): 2. http://dx.doi.org/10.5380/diver.v11i1.52373.
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O objetivo deste trabalho é apresentar alguns conceitos fundamentais da semiótica de Peirce (1839-1914), em especial a relação do signo com o objeto, demonstrando-a como uma evolução em relação ao pensamento de John Locke (1632-1704) e David Hume (1711-1776). Pretende-se assim fornecer subsídios aos interessados em conhecer ou aprofundar seus estudos sobre a semiótica de Peirce, de maneira introdutória, ou que estejam no início de um aprofundamento mais teórico-conceitual sobre o assunto. No início apresentamos conceitos essenciais que influenciaram Peirce, tais como a ideia de signo sonoro, em Locke, ou o conceito de associação de ideias por semelhança, contiguidade ou causa e efeito, em Hume. Tentaremos demonstrar que esse conceito, bem como a provocação feita por Hume aos filósofos, foram decisivos para o desenvolvimento da teoria geral dos signos de Peirce, em especial a relação entre signo e objeto (S-O), vindo a culminar na tricotomia clássica: ícone, índice e símbolo. Outrossim, vale destacar que o signo sonoro em Locke possivelmente influenciou a ideia de signo enquanto imagem acústica, em Saussure. Ainda, apresentaremos várias provas para atestar que a teoria de Peirce não é antropocêntrica e, por essa razão, pode muito bem ser utilizada, além da comunicação entre humanos, para os estudos de comunicação entre humanos e não humanos, e entre não humanos e não humanos
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Taylor, Talbot J. "Liberalism in Lockean Linguistics." Historiographia Linguistica 17, no. 1-2 (January 1, 1990): 99–109. http://dx.doi.org/10.1075/hl.17.1-2.09tay.
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Summary In the Essay concerning human understanding (1690) John Locke (1632–1704) suggests that man misunderstands the relationship between ideas, words, and things, assuming that there exists a ‘double conformity’. This assumption is at the core of our misunderstanding of our epistemological status, the misunderstanding from which Locke must free his readers if they are to grasp the foundations of human knowledge. To this extent Locke is a communicational sceptic. He believes that the linguistic communication of ideas is ‘imperfect’. Left to our natural powers to form ideas and signify them by words, we will too often fail to convey our thoughts to our hearers. The remedy to this ‘imperfection’ is for us to constrain the exercise of our linguistic powers. There is thus an interesting parallel between the structure of Locke’s discussion of language in the Essay and his discussion of political power in the Second Treatise on Government (1689). In the latter Locke then traces the roots of political norms to the individual’s sacrifice of a share of their own natural freedoms and powers to political authority, so that social anarchy can be avoided. In the same way the normative prescriptions offered in the Essay, by restricting the individual’s basic linguistic freedom, are designed to avoid the communicational anarchy that would result if all individuals exercised their linguistic freedom to express themselves as they choose. Locke thus takes communication to occur, not as a result of chance or of a pre-existing conformity between words and ideas, but rather as a result of the linguistic agent’s voluntary constraint of his/her semiotic freedom.
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Bradford Bow, Charles. "Molyneux's Problem in the Scottish Enlightenment." Historical Reflections/Réflexions Historiques 45, no. 3 (December 1, 2019): 22–41. http://dx.doi.org/10.3167/hrrh.2019.450302.
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This article examines the “progress” of Scottish metaphysics during the long eighteenth century. The scientific cultivation of natural knowledge drawn from the examples of Sir Francis Bacon (1561–1626), John Locke (1632–1704), and Sir Isaac Newton (1642–1727) was a defining pursuit in the Scottish Enlightenment. The Aberdonian philosopher George Dalgarno (1616–1687); Thomas Reid (1710–1796), a member of the Aberdeen Philosophical Society known as the Wise Club; and the professor of moral philosophy at Edinburgh University Dugald Stewart (1753–1828), contributed to that Scottish pattern of philosophical thinking. The question of the extent to which particular external senses (sight, hearing, touch, taste, and smell) might be improved when others were damaged or absent from birth attracted their particular interest. This article shows the different ways in which Scottish anatomists of the mind resolved Molyneux’s Problem of whether or not an agent could accurately perceive an object from a newly restored external sense.
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Syadli, M. "KONSEP PENDIDIKAN DALAM AL-QUR'AN." ALQALAM 18, no. 88-89 (June 29, 2001): 32. http://dx.doi.org/10.32678/alqalam.v18i88-89.1455.
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In the world of general education, there have been three kinds of educational theories: the first is tabularasa theory that had been emerged by John Locke (1632-1704) and, later, known as Empirism; the second is talent theory that had been pioneered by Arthur Schopenhour (1768-1860) and, later welllknown as Nativism; and the third is realism theory that had been presented by William Stern (1871-1939) and, later, famous as Convergence.The said three general educational theories above are based on the anthropocentric philosophy, while the Islamic educational theory is based on the theocentric philosophy that is referred to the Holy Qur'an and the Prophet's Traditions. Here below the writer presents and focuses on the Islamic aspects of education which are based on the Holy Qur'an and the Prophet's Traditions. They consist of teacher as a social agent, student, teaching material, method of teaching, goal of teaching that has to be reached, evaluation, educational envirenment and infrastructure.Key word: Anthropocentric, Theocentric, Aspects of Education, The Holy Qur'an
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Sætra, Henrik Skaug. "The limits of a Lockean Environmentalism: God, Human Beings, and Nature in Locke's philosophy." Barataria. Revista Castellano-Manchega de Ciencias Sociales, no. 27 (June 22, 2020): 1–17. http://dx.doi.org/10.20932/barataria.v0i27.521.
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God gave us the Earth, to use and enjoy. So says the Bible, and so says John Locke (1632-1704). The individualism and liberalism in Locke’s philosophy makes it decidedly modern and appealing to us today. However, he often uses God as a source of truth and premises in his arguments. This undermines the modern appearance and leaves us with a philosophy that is at times contradictory, at times brilliant, and at all times fixed to the anthropocentric rail that guides his philosophy. In this article, the element of Locke’s philosophy that concerns humanity’s relationship with the natural world is examined. Particular attention is paid to the value and nature of both biotic and abiotic nature. I argue that the religious aspects of Locke’s philosophy cannot be fully purged in an effort to create a pure rationalist, and this leads me to focus on how the religious aspects relate to Locke’s rationalism, and in particular what implications his combination of philosophy and theology carries for the prospects of a Lockean environmentalism. I conclude that such environmentalism has clear limitations, while still providing certain foundations for the idea of sustainability and scientific conservationism.
Dissertations / Theses on the topic "Locke, John (1632-1704) – Influence"
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Tête, Alain. "La psychologie & ses fantômes : contribution à l'épistémologie d'une histoire de la psychologie." Aix-Marseille 1, 2000. http://www.theses.fr/2000AIX10054.
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Ce qui distingue le projet de constituer l'histoire d'une discipline scientifique, c'est qu'il est necessairement de nature epistemologique. Cette histoire est celle d'un corpus dont le sens n'est pas l'effet cumulatif de ses moments. Deja, l'assignation de son point d'origine appelle une justification dont depend l'intelligibilite de ses developpements ulterieurs. Mais s'y ajoute une contrainte qui frappe de contingence toute exposition historique d'une science puisque son analyse epistemologique ne saurait outrepasser l'etat des connaissances dont elle est contemporaine. D'ou l'inevitable caducite de toute histoire qui se donne une science pour objet. L'accroissement d'un savoir se caracterisant par son imprevisibilite, il s'ensuit une restructuration de ses problematiques, donc une nouvelle lecture de son passe. La psychologie n'echappe pas a ces contraintes. Sa naissance fut sujette a des datations parfois distantes de plusieurs siecles, la definition de son objet, la specificite de ses methodes, la scientificite de son langage ont ete l'occasion d'appreciations qui temoignent parfois d'une approche plus ideologique qu'epistemologique. La presente contribution se propose de montrer en quoi, aujourd'hui, la psychologie cognitive oblige a rappeler les origines anticartesiennes de la psychologie moderne et a expliquer les avatars qu'elle a connus de locke a skinner, en suivant le fil rouge d'un couple conceptuel remanent, celui de l'internalite psychique et de l'externalite de son environnement. Le corps, qui definit leur frontiere, est le lieu ou se concentrent des questionnements epistemologiques endemiques. Mais, depuis 1950, l'ordinateur propose une modelisation analogique ou le dualisme cartesien retrouve une actualite inattendue. Le point d'origine de la psychologie recule alors de locke a descartes dont le fantome hante aujourd'hui, parmi quelques autres, les argumentaires des differentes ecoles cognitivistes
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Lenne, Cornuez Johanna. "Être à sa place. : Conscience de soi et moralité dans la philosophie de Rousseau." Thesis, Sorbonne université, 2020. http://accesdistant.sorbonne-universite.fr/login?url=http://theses.paris-sorbonne.fr/2020SORUL090.pdf.
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Contre une lecture qui fait de Rousseau l’apôtre de l’authenticité, la thèse montre que la conscience de soi du sujet est solidaire de la formation d’une idée de sa place au sein de ses rapports physiques, moraux et sociaux. Face à la crise métaphysique, épistémologique et politique du concept d’ordre, Rousseau retrace la genèse d’une conscience accédant à la connaissance de sa place et la formation d’une volonté morale d’agir en se tenant à cette place. Accordant une importance centrale à l’analyse de Émile ou De l’éducation, et sans esquiver les tensions relatives à ce projet pédagogique, il s’agit de montrer comment se tenir à sa place sans y être assigné du dehors par des rapports de domination. Face aux contradictions du système social, un ensemble de stratégies, notamment fictionnelles, doivent être envisagées afin de rendre possible la projection d’un ordre qui déjoue le désordre politico-social, neutralise l’identification de soi à une place distinctive et exclusive, et permette le juste développement de la capacité à se mettre à la place d’autrui. Se sentant à sa place dans un ordre naturel puis divin, à distance critique de l’ordre social, le sujet doit pourtant y prendre place sans dénier ses obligations civiles. La thèse entend ainsi résoudre le célèbre problème de la citoyenneté d’Émile à partir de la reconnaissance et de l’évaluation de la dette du sujet. D’un point de vue méthodologique, une attention particulière est donnée à l’étude des Manuscrits ainsi qu’au dialogue critique établi avec les thèses d’autres auteurs, notamment avec celles que Rousseau attribue à LockeContra a reading of Rousseau as the apostle of authenticity, the thesis shows that the subject's self-consciousness goes hand in hand with the realization of its place within its physical, moral and social relationships. Faced with the metaphysical, epistemological and political crisis of the concept of order, Rousseau sketches the genesis of a consciousness gaining access to the knowledge of its place and the formation of a moral will to act by standing in that place. Close study of Emile or On education shows, without dodging the tensions inherent to this pedagogical project, how to stand in one's place without being assigned to it from outside by relations of domination. Faced with the contradictions of the social system, Rousseau considers a set of strategies, especially fictional ones, in order to make possible the projection of an order that eludes political-social disorder, neutralizes self-identification to an exclusive and distinctive place, and allows the development of the capacity to put oneself in the place of others. Feeling in its place in a natural and then divine order, at a critical distance from the social order, the subject must nevertheless take place in it without denying its civil obligations. The thesis aims to solve the famous problem of Emile’s citizenship thanks to the acknowledgment and evaluation of the subject’s debt. Methodologically, the thesis pays particular attention to the Manuscripts and engages with other authors, in particular with Rousseau’s reading of Locke
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Train, Filho Sergio. "A cidadania em John Locke." [s.n.], 2009. http://repositorio.unicamp.br/jspui/handle/REPOSIP/279522.
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Orientador: Yara Adario FrateschiDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
Made available in DSpace on 2018-08-14T10:17:18Z (GMT). No. of bitstreams: 1 TrainFilho_Sergio_M.pdf: 640177 bytes, checksum: cac1731be3b5dc843337a1641824fd95 (MD5) Previous issue date: 2009
Resumo: Este trabalho visa à compreensão da cidadania em John Locke. Através da análise do estado de natureza, da teoria da propriedade e do estabelecimento das condições que levam os homens à elaboração do pacto formador da sociedade civil, busco compreender os argumentos da filosofia política de Locke sob os quais estariam estabelecidas duas leituras distintas a respeito da cidadania. Uma leitura tem por base a igualdade de poder político no estado de natureza e sua manutenção quando do estabelecimento da sociedade civil, o que acarretaria a isonomia de direitos e deveres dos cidadãos. Enquanto a outra entende que há uma diferenciação de direitos políticos entre os homens. Esta diferenciação teria por fundamento elementos de ordens distintas, como a manutenção de interesses político-econômicos e o uso diferenciado da razão, pensada no âmbito da moral teológica lockeana. A verificação de que ambas as leituras encontram respaldo na obra do filósofo suscita a ocorrência de ambigüidades que envolvem não apenas o seu pensamento político, mas também o de seus intérpretes. Para compreender essa ambiguidade, utilizo uma contextualização de autor e obra que permite dizer que há a diferenciação da cidadania, mas que ela é decorrente de um difícil projeto político de estabilização social que requer abordagens ambíguas. A idéia central dessa dissertação é, tendo por base a cidadania, estabelecer um ponto de partida para a compreensão das ambiguidades no pensamento de Locke. Um filósofo ao qual é possível atribuir ao mesmo tempo um caráter humanista cívico e individualista possessivo.
Abstract: The present work aims to understand citizenship in John Locke. Through the analysis of state of nature, property theory and the establishment of the conditions that take the men to the elaboration of compact of the civil society, we want to understand the arguments of the political philosophy of Locke under two distinct readings regarding citizenship. One reading has the base of equality of political power in estate of nature and its maintenance when the establishment of civil society would cause the isonomy of rights and duties of the citizens. However, the other understands that there is differentiation of political rights between the men. This differentiation would be based on distinct elements of orders, such as the maintenance of economic-political interests and the differentiated use of reason, thought on lockean theological moral scope. Both readings find endorsement in the philosopher work who excite the occurrence of ambiguities which involves not only its political thought but also its interprets. To understand this ambiguity, we use a contextualization of the author and work that allows saying that there is the differentiation of the citizenship, but that it is occurs from a difficult political project of social stabilization which require ambiguous approach. The main idea of this dissertation is, considering citizenship, to establish a starting point in order to understand the ambiguities on Locke's political thought. A philosopher that is possible to attribute, in the same time, a character civic humanist and possessive individualism.
Mestrado
Filosofia
Mestre em Filosofia
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Aziz-Ouazzani, Saloua. "John Locke : termes, concepts et théorie." Lyon 2, 1991. http://www.theses.fr/1991LYO20030.
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L'objet de Locke est de montrer comment le langage peut être un outil adéquat à l'expression des connaissances. Il distingue entre l'usage civil et l'usage philosophique des mots. Savoir les idées particulières contenues dans la signification des mots est une condition nécessaire à l'usage correct de la langue. Locke est fondateur de la distinction entre le lexique et la terminologie, ainsi que l'analyse componentielleLocke's aim is to show how language can be a suitable means to express knowledge. He distinguishes between civil use and philosophical use of words. Knowing particulars contained in the signification of words is a necessary condition to the right use of language. Locke is the pioneer of the distinction between lexical words and terminology as well as componential analysis
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Soccard, Sophie. "La tolérance chez John Locke : élaboration d’un concept : 1659-1704." Paris 10, 2007. http://www.theses.fr/2007PA100101.
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En Angleterre, la tolérance se trouve, à partir du dix-septième siècle, au centre d’une polémique théologique à connotation éthique : le salut est un enjeu lié à la dignité de la conscience et soulève la question de la coexistence civile des religions. C’est dans ce contexte que le philosophe John Locke débuta une réflexion sur la tolérance qu’il mena pendant quarante années. Sa quête, aux accents parfois dissonants, s’est articulée autour d’un concept d’une rare complexité, mêlant aspects moraux, principes juridiques, impératifs politiques, convictions religieuses et orientations philosophiques. Au terme d’une recherche affinée par la nécessaire résolution d’ambiguïtés multiples, Locke érige une proposition pour une tolérance construite à la fois sur des arguments objectifs, garantissant l’étanchéité entre intérêts séculiers et spirituels, et sur des arguments subjectifs, soumettant le « gouvernement » de soi à des impératifs éthiques susceptibles d’accueillir la dimension pluraliste d’une société. L’élaboration du concept de tolérance dans la pensée de Locke témoigne de ce difficile équilibre entre l’objectivité de la loi civile, l’ignorance de l’homme et le mystère de la vérité divine. L’invalidation de l’intolérance fonde une théorie qui permet à chacun de ne tyranniser ni son propre esprit, ni celui des autresIn 17th century England, toleration is at the heart of a theological controversy with ethical connotations : salvation is at stake, tied to the dignity of conscience, and raises the question of the civil coexistence of religions. In this context, the philosopher embarked upon a forty-year reflection on toleration. His quest – which sometimes lacked harmony – was founded upon a concept of rare complexity, touching on moral and judicial principles, as well as political imperatives, religious convictions and philosophical orientations. Locke’s research ended with the necessary resolution of multiple ambiguities and he drew up a proposition for toleration built on objective arguments – which guaranteed a separation of secular and spiritual interests – and on subjective arguments – which submitted the “government” of the self to ethical imperatives – likely to be compatible with the pluralist dimension of a society. The elaboration of the concept of toleration in the writings of Locke bears testimony to the difficulty of striking a balance between the objectivity of the civil law, the ignorance of mankind and the mystery of divine Truth. The invalidation of intolerance lays the foundations for a theory which enables us not to play tyrant either with our minds or with the minds of others
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Dang, Ai-Thu. "Monnaie, éthique et économie politique : autour de John Locke." Paris 1, 1994. http://www.theses.fr/1994PA010059.
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Cette thèse propose dans un premier temps une interprétation des écrits monétaires de John Locke à la lumière de sa philosophie politique et morale. L'œuvre de Locke, en particulier ses écrits monétaires, peut être lue comme le développement d'un ensemble de réponses générales à la question de savoir comment doivent être les échanges à l'intérieur d'une cité pour qu'elle soit en ordre. À cet égard, la convention monétaire, décrite dans le chapitre V du deuxième traité du gouvernement civil, marque une étape importante dans l'analyse de Locke. L'invention de la monnaie en rendant possible une appropriation au-delà des nécessites de la vie, ouvre la voie à l'accumulation illimitée. Elle fonde du même coup un ordre économique et politique, qui reste cependant instable. La monnaie, étant désirée par tous, est facteur de perturbations et de dissension sociale. Le gouvernement civil est alors conçu comme un artifice de rattrapage et de mise à exécution des lois morales que les individus ne sont plus capables de suivre. Le souci de contrôler le désir d'enrichissement implique une certaine hiérarchisation et subordination des finalités économiques à d'autres fins. Ceci ressort clairement des écrits monétaires de Locke. L'usure exagérée pratiquée par les banquiers ou le rognage des pièces, deux réalités économiques dont Locke était témoin, montrent bien que les pratiques d'enrichissement de certains, si elles ne sont pas ordonnées à une fin morale, engendrent le désordre, un désordre non seulement monétaire mais également moral et social. En matière de politique monétaire, la tâche du gouvernement consiste alors à assurer la stabilité de l'ordre social par des mesures adéquatesThe aim of this doctoral thesis is, first, to propose an interpretation of Locke's works on money in the light of his political and moral phylosophy. Locke's works, especially his economic writings, can be read as the development of a set of general responses to the question : how exchanges must be organized in the city in order to respect rules of justices and thus to prevent moral and social disorder from happening? Secondly, after examining the political and moral project which underlies Locke's analysis, we compare Locke's theory of private proprety to four contemporaries theories of justice. These theories are founded on a reinterpretation of the "Lockean proviso", which perlits to define the conditions of a just private appropriation. The reinterpretations of the "Lockean proviso" are analysed and we put in evidence the unstable feature of this proviso, which reappears again in the modern debates and reformulations
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Tsuji, Yasuo. "Political thought of John Locke : relevance and fragility of modern identity." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=67525.
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The purpose of the thesis is to situate John Locke's political ideas in the context of the debate of the late seventeenth-century. In recent scholarship, it is argued that Locke held only a marginal position in the debate. However, this view is improper; there were rich intellectual exchanges between Locke and his contemporaries. They shared strong concern with modes of communication and those of moral cultivation, and a set of concepts in terms of which these issues were discussed. The thesis examines similarities and dissimilarities between Locke's ideas and those of four of his contemporaries: Edward Stillingfleet, Algernon Sidney, Samuel Pufendorf, and William Temple. Through this analysis the thesis shows both the significance and the limit of Locke's liberal ideas in the late seventeenth-century.
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Huang, Bin 1965. "Boyle and Locke on primary and secondary qualities." Thesis, McGill University, 1990. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60073.
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This thesis attempts to describe the similarities and the differences between Boyle's position and Locke's on the primary and secondary quality distinction.It is in the Corpuscular Hypothesis that Boyle draws the distinction between primary and secondary qualities. Locke not only accepts the Corpuscular Hypothesis but also presents some arguments to support it.
Chapter 1 and Chapter 2 respectively examine the differences in the positions of Boyle and Locke on primary and secondary qualities, in their lists of primary qualities, the terminologies they employ, and the scopes of their discussions. Little attention has previously been paid to these differences.
Chapter 3 discusses the essence of the primary/secondary quality distinction. My point is that the distinction between primary and secondary qualities is really a distinction between two kinds of powers for both Boyle and Locke.
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Namazi, Rasoul. "Le problème théologico-politique de John Locke." Paris, EHESS, 2014. http://www.theses.fr/2014EHES0129.
Full textAbstract:
Cette thèse est une reconstruction de la pensée morale et politique de Locke autour de la problématique théologico-politique chez cet auteur. Elle entreprend de suivre la pensée de Locke, depuis les textes des années de jeunesse, suivant systématiquement l'évolution de la pensée de Locke, jusqu'à la formulation de ses thèses définitives sur la tolérance, la loi naturelle et le christianisme. D’après l’auteur, il existe chez Locke deux doctrines, une doctrine ésotérique et une doctrine exotérique. La première se confondrait avec une doctrine de l'utilitarisme naturel indépendante du christianisme qui, considéré en lui-même, serait largement suffisant pour fonder un ordre politique mais qui, en raison de la difficulté d'accès rationnel aux prémisses de la loi naturelle ainsi qu'à l'ensemble de ses prescriptions, devrait recourir à tout le dispositif d’une doctrine de la loi naturelle lestée d’une sanction divine, dispositif qui est exposé précisément dans la seconde doctrine. Cette seconde doctrine, malgré ses insuffisances philosophiques, fait partie des mythes salutaires qui sont les piliers du régime politique lockéen ; elle répond aux limites naturelles de la vie humaine : irrationalité et contradictions entre intérêt individuel et bien public. En ce sens, le véritable projet de Locke serait celui de la constitution d'une « religion civile » ordonnée à la construction de l'ordre social et politiqueThis thesis is a reconstruction of John Locke’s political and moral philosophy around the theologico-political problem. It tries to study the evolution of Locke’s thought from is his earlier writings to the formulation of his mature ideas about the toleration, the law of nature and Christianity. According to the author, Locke has two doctrines, one esoteric and other exoteric. The first is a doctrine of natural utilitarianism, independent of Revelation, which considered in itself is largely sufficient as the foundation of a political order. But because of difficulties related to the discovery of the premises of natural law and its complete prescriptions, this doctrine must have recourse to a doctrine of natural law founded on divine sanctions; this is the exoteric doctrine. This second doctrine, in spite of its philosophical insufficiencies is one of the salutary myths which are the pillars of the Lockean regime. This doctrine answers the natural limits of human life: irrationality and contradiction between individual and public interest. In this sense, the real project of Locke is to found a “civil religion” for the constitution and the preservation of his political order
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Smith, Murray. "Locke's Jews." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61759.
Full textBooks on the topic "Locke, John (1632-1704) – Influence"
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"The great ocean of knowledge": The influence of travel literature on the work of John Locke. Leiden: Brill, 2010.
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The Canadian founding: John Locke and parliament. Montreal: McGill-Queen's University Press, 2007.
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Tarcov, Nathan. Locke's education for liberty. Chicago: University of Chicago Press, 1989.
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Locke and Blake: A conversation across the eighteenth century. Gainesville: University Press of Florida, 1998.
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Reardon, Laurence Bernard. The state as parent: Locke, Rousseau, and the transformation of the family. Scranton: University of Scranton Press, 2010.
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Empirical truths and critical fictions: Locke, Wordsworth, Kant, Freud. Baltimore: Johns Hopkins University Press, 1991.
Find full textBook chapters on the topic "Locke, John (1632-1704) – Influence"
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Clack, Beverley. "John Locke 1632–1704." In Misogyny in the Western Philosophical Tradition, 112–31. London: Palgrave Macmillan UK, 1999. http://dx.doi.org/10.1057/9780230212800_10.
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Jackson, Michael. "Locke, John (1632–1704)." In Encyclopedia of the Sciences of Learning, 2064–65. Boston, MA: Springer US, 2012. http://dx.doi.org/10.1007/978-1-4419-1428-6_1050.
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Ottmann, Henning. "John Locke (1632–1704)." In Geschichte des politischen Denkens, 343–84. Stuttgart: J.B. Metzler, 2006. http://dx.doi.org/10.1007/978-3-476-00022-4_11.
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Vaughn, Karen I. "Locke, John (1632–1704)." In The New Palgrave Dictionary of Economics, 7980–82. London: Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-349-95189-5_953.
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Raithel, Jürgen, Bernd Dollinger, and Georg Hörmann. "John Locke (1632–1704)." In Einführung Pädagogik, 100–104. Wiesbaden: VS Verlag für Sozialwissenschaften, 2005. http://dx.doi.org/10.1007/978-3-322-93606-6_10.
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Rowley, Charles K. "Locke, John (1632–1704)." In The New Palgrave Dictionary of Economics and the Law, 1252–60. London: Palgrave Macmillan UK, 2002. http://dx.doi.org/10.1007/978-1-349-74173-1_237.
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Howard, Alex. "John Locke (1632–1704)." In Philosophy for Counselling and Psychotherapy, 148–57. London: Macmillan Education UK, 2000. http://dx.doi.org/10.1007/978-1-137-04644-4_15.
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Vaughn, Karen I. "Locke, John (1632–1704)." In The New Palgrave Dictionary of Economics, 1–3. London: Palgrave Macmillan UK, 1987. http://dx.doi.org/10.1057/978-1-349-95121-5_953-1.
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Jahn, Beate. "An Interview with John Locke (1632–1704)." In The Return of the Theorists, 74–81. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/9781137516459_10.
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Vaggi, Gianni, and Peter Groenewegen. "Dudley North, 1641–91 and John Locke, 1632–1704: Early Critical Reactions to Mercantilism." In A Concise History of Economic Thought, 23–28. London: Palgrave Macmillan UK, 2003. http://dx.doi.org/10.1057/9780230505803_3.
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