Relevant bibliographies by topics / David Locke

Academic literature on the topic 'David Locke'

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Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "David Locke"

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Gross, Alan. "Science as Writingby David Locke." Rhetoric Society Quarterly 22, no. 4 (September 1992): 45–48. http://dx.doi.org/10.1080/02773949209390970.

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Hall, Roland. "Recent Publications." Locke Studies 14 (December 31, 2014): 3–16. http://dx.doi.org/10.5206/ls.2014.702.

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The following collection of Locke items, when taken together with ‘Recent Publications’ lists in previous issues, should provide fairly full coverage of work on Locke from 1981 to the present time. The Locke literature from 1900 to 1980 has been thoroughly covered in the book by Roland Hall and Roger Woolhouse, Eighty Years of Locke Scholarship: A Bibliographical Guide (Edinburgh University Press, 1983). The present list includes articles published in the previous issue of Locke Studies (Vol. 13). I am grateful to David Armitage and Roma Hutchinson for suggesting several items, and to those authors who sent offprints of their articles.
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Ainslie, Donald C. "Hume, a Scottish Locke? Comments on Terence Penelhum’s Hume." Canadian Journal of Philosophy 42, S1 (February 2012): 161–70. http://dx.doi.org/10.1080/00455091.2012.981006.

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Where Terence Penelhum sees a deep continuity between John Locke's theory of ideas and David Hume's theory of perceptions, I argue that the two philosophers disagree over some fundamental issues in the philosophy of mind. While Locke treats ideas as imagistic objects that we recognize as such by a special kind of inner consciousness, Hume thinks that we do not normally recognize the imagistic content of our perceptions, and instead unselfconsciously take ourselves to sense a shared public world. My disagreement with Penelhum over Hume's debt to Locke helps to explain our disagreement over the nature of Hume's scepticism.
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Da Silva, Lorena Fiungo. "RACIONALISMO EM DAVID HUME." PÓLEMOS – Revista de Estudantes de Filosofia da Universidade de Brasília 4, no. 8 (December 6, 2016): 36–43. http://dx.doi.org/10.26512/pl.v4i8.11695.

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Para David Hume, o conhecimento humano tem sua origem na experiência. Entretanto, há uma parte deste conhecimento que não tem a mesma origem. Neste caso, para o filósofo, quando um conhecimento não tem sua origem na experiência, ele deriva da imaginação. Este é, precisamente, o caso da matemática, que embora originalmente derivado da experiência, carrega consigo um conhecimento seguro e certo. Nesse sentido, o presente estudo tem por objetivo expor a teoria do conhecimento em David Hume e como ele problematiza o racionalismo. Para tanto, pretende-se examinar o Tratado da Natureza Humana e as Investigações sobre o Entendimento Humano, tendo como fio condutor os seguintes pontos: i) o problema da formação do conhecimento humano em geral; ii) compreender o status da matemática enquanto conhecimento, bem como iii) abordar a influência cartesiana na teoria de Hume por meio das teorias de Berkeley e Locke. Palavras-chave: David Hume. Conhecimento. Impressões e Ideias. Racionalismo.
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Den Uyl, Douglas J. "Shaftesbury and the Modern Problem of Virtue." Social Philosophy and Policy 15, no. 1 (1998): 275–316. http://dx.doi.org/10.1017/s0265052500003150.

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Anthony Ashley Cooper (1671–1713), the Third Earl of Shaftesbury, was the grandson of the First Earl of Shaftesbury (also Anthony Ashley Cooper, 1621–1683). The First Earl, along with John Locke, was a leader and founder of the Whig movement in Britain. Locke was the First Earl's secretary and also the tutor of the Third Earl. Both the First and Third Earls were members of parliament and supporters of Whig causes. Although both the First and Third Earls were involved in politics, the Third Earl is better known for intellectual pursuits. Indeed, the Third Earl (henceforth simply “Shaftesbury”) is second only to Locke in terms of influence during the eighteenth century. Yet if one takes into account effects upon literature, the arts, and manners, as well as upon philosophical trends and theories, Shaftesbury might be even more influential. Even if we restrict ourselves to philosophy, Shaftesbury's ideas were admired by thinkers as different as Leibniz and Montesquieu—something which could obviously not be said about Locke. Within ethics, Shaftesbury influenced Francis Hutcheson, David Hume, Samuel Butler, and Adam Smith and is credited with founding the “moral sense” school of thought.
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Rickless, Samuel. "Degrees of Certainty and Sensitive Knowledge." Locke Studies 15 (December 31, 2015): 99–109. http://dx.doi.org/10.5206/ls.2015.684.

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In recent work, I have argued that what Locke calls ‘sensitive knowledge’ is not really knowledge, according to his own definition. Knowledge, as Locke defines it, is the perception of an agreement or disagreement between two ideas (E, IV.ii.15: 538). However, on Locke’s theory, sensitive knowledge, which is supposed to be knowledge via sensation of the existence of material objects outside the mind, is really better understood as a kind of assurance (i.e.,1 assent or belief based on the highest degree of probability). On this reconstruction, assurance, as Locke describes it, is a kind of doxastic state that is incompatible with reasonable doubt, but compatible with extreme hyperbolic skeptical doubt. But assurance, as Locke avers, falls short of knowledge, for it is a kind of non-factive presumption, rather than a kind of factive perception, of ideational agreement or disagreement. Locke, I claim, calls assurance of the existence of external material objects ‘sensitive knowledge’ because assurance and knowledge are indistinguishable in their practical effects: assurance, no less than knowledge, leads to action without hesitation, given the absence of reasonable doubt that there is an external world to act in. My conception of Lockean sensitive knowledge as a kind of assurance that falls short of genuine knowledge has recently been criticized in the pages of this journal by David Soles (2014). My aim here is to answer Soles’s criticisms.
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Gonçalves, Daniel Soares Mano. "Uma introdução ao Empirismo Alternativo de David Hume." Revista de Ciências Humanas 54 (August 12, 2021): 1–14. http://dx.doi.org/10.5007/2178-4582.2020.e56185.

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Neste artigo, sustento que o conjunto da obra de David Hume pode ser compreendido como expressão de uma reelaboração singular e original, a seu tempo, da tradição empirista que encontrou em John Locke seu principal artífice. Procuro identificar as particularidades e analisar os desdobramentos dessa concepção alternativa do empirismo naqueles que considero os três aspectos fundamentais do pensamento humeano: o entendimento, as paixões e a moral. Pretendo, ainda, com esta investigação, salientar o papel do empirismo humeano como um dos eixos integradores de seu projeto de construir uma ciência da natureza humana, desde a etapa orientada à cognição individual (o entendimento) àquelas cujo enfoque recai sobre a sociabilidade (paixões e moral).
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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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Shofiyullah, Shofiyullah. "DEISME: DARI EDWARD HERBERT SAMPAI DAVID HUMES." TAJDID: Jurnal Ilmu Ushuluddin 14, no. 1 (June 8, 2015): 1–16. http://dx.doi.org/10.30631/tjd.v14i1.25.

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Tulisan ini membahas tiga hal penting terkait dengan deisme, terutama deisme yang berkembang di Inggris. Pertama, munculnya deisme yang dimulai dengan gagasan Edward Herbert di tahun 1624, sebagai konsekuensi dan pengaruh situasi dan kondisi saat itu. Kedua, tumbuh suburnya deisme setelah pergantian abad ke-17, terutama karena pengaruh filsafat yang dikembangkan John Locke. Ketiga, merosotnya deisme dengan cepat pada pertengahan tahun 1700-an yang disebabkan oleh pemikiran skeptisisme David Humes. Tulisan ini dimulai dengan penjabaran pengertian deisme, karakteristik, dan perkembangan historis deisme, yang diikuti dengan penjelasan tentang latar belakang utama yang mempengaruhi kemunculannya. Selanjutnya, tulisan ini akan beranjak pada tokoh-tokoh deisme dan gagasannya yang meliputi tiga masa yang berbeda: masa perintisan dari Herbert sampai Blount (1624-1695); masa kejayaan dari Toland hingga Tindal (1696-1741); dan era kemunduran dari Annet sampai ke Bolingbroke (1742-1770).
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Casarlaigh, Reá Pádhraig Mac. "Dagomba Dance Drumming.Produced by David Locke. URL: https://wikis.uit.tufts.edu/confluence/display/DagombaDanceDrumming/." Yearbook for Traditional Music 40 (2008): 216–17. http://dx.doi.org/10.1017/s0740155800012558.

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Dissertations / Theses on the topic "David Locke"

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Diatkine, Daniel. "De la convention à l'illusion : les conceptions monétaires de Locke, Hume et de Smith, premiers textes." Paris 1, 1986. http://www.theses.fr/1986PA010008.

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1. On traite des conceptions monétaires développées par Locke, Hume et dans les premiers textes d'Adam Smith (la théorie des sentiments moraux et les lectures on jurisprudence. . . ). On montre que la théorie monétaire de Locke est partie intégrante de sa philosophie politique. En effet la convention monétaire apparait comme l'élément déstabilisant l'état de nature, en permettant l'accumulation rationnelle de la richesse. Elle engendre la constitution de groupes sociaux aux intérêts opposés et désignés sous les termes : landed interest et moneyed interest. Le gouvernement civil est alors justifie par sa politique visant à maintenir un excédent de la balance des paiements afin de conserver à la quantité de monnaie un niveau jugé adéquat et indiqué par le taux d'intérêt naturel. 2. Les conceptions Humiennes expriment une double critique, philosophique et économique, à l'égard de celles de Locke. Du point de vue philosophique, la thèse selon laquelle "la raison ne saurait s'opposer aux passions" exclue la possibilité d'opposer le pouvoir politique a la passion acquisitive. D'un point de vue économique, la quantité de monnaie ne peut avoir le rôle de variable stratégique qu'elle possède chez Locke. On montre la difficulté de l'analyse de Hume : d'un côté, Hume affirme que la monnaie est indispensable à la généralisation des échanges, d'un autre côté, il cherche à démontrer sa neutralité (comme l'exprime sa conception de la théorie quantitative de la monnaie et du mécanisme d'ajustement automatique de la balance commerciale). 3. On peut, de la même façon, montrer que la position de Smith à l'égard de Hume s'inscrit dans un double registre, philosophique et économique. Smith récuse la thèse Humienne selon laquelle "la raison ne peut s'opposer aux passions", grâce à la théorie de l'impartial Spectator. Celle-ci laisse ouvert un espace où peut se déployer une activité rationnelle et en même temps non nécessairement conforme à la justice. C'est le marché qui assure l'adéquation des fins privées à la finalité sociale. Du même coup, Smith opère une substitution du marché à la monnaie comme mode de socialisation et construit, par là-même, le concept de richesse réelle.
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Cordeiro, Thais Cristina. "A formação do juízos morais na teoria moral de David Hume." reponame:Repositório Institucional da UFPR, 2013. http://hdl.handle.net/1884/45416.

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Orientador: Profª. Drª. Maria Isabel Limongi
Dissertaçao (mestrado) - Universidade Federal do Paraná, Setor de Ciências Humanas, Programa de Pós-Graduação em Filosofia. Defesa: Curitiba, 27/03/2013
Inclui referências : f. 64-65
Área de concentração: Historia da Filosofia Moderna e Comtemporânea
Resumo: Pretendo, neste trabalho, analisar a formação de conceitos na construção do sistema moral de Hume atrás de um debate entre o autor escocês e três representantes de sistemas morais distintos. Respectivamente John Locke e sua moral demonstrativa, Francis Hutcheson e a moral sentimentalista e por fim Thomas Hobbes e a moral egoísta. Hume elaborou um sistema moral inédito, mas não podemos desconsiderar que suas críticas e elogios a outros filósofos morais são fundamentais na constituição de seu projeto sobre as ações morais. Propomos neste trabalho, elencar três concepções distintas às quais Hume recorre para justificar seu ataque à tradição moral racionalista, às relações de ideias encontradas no Ensaio sobre o entendimento humano de John Locke. Focaremos esse ponto da teoria moral lockeana, pois Hume pretende provar que a moral não é passível de demonstração aos moldes da matemática, conforme pretendia Locke. Em seguida apresentaremos o elogio de Hume conferido aos sentimentalistas morais. Tomamos como representante da presente corrente Francis Hutcheson. Hume adota o moral sense e o rearranja conforme sua concepção própria. Por fim, apresentamos a moralidade em Thomas Hobbes, que é egoísta. Notamos que com essa conversa entre Hume e nossos filósofos escolhidos os papéis da razão e das paixões são recolocados de modo original para a época. Depois de expormos as teorias desses três filósofos, e de posicionarmos Hume, estruturando dessa maneira a sua edificação sobre a moralidade, pretendemos demonstrar como para a Hume a moral é regulada e podemos alcançar, a partir da própria natureza humana, juízos morais estáveis.
Abstract: I intend in this work to analyze important concepts in the construction of Hume's moral system behind a debate between the Scottish author and three representatives of different moral systems. Respectively John Locke and his moral demonstrative, Francis Hutcheson and moral sentimentalist and finally Thomas Hobbes and his selfish moral. Hume developed a novel system of morality, but we can not ignore that his criticisms and compliments the other moral philosophers are fundamental in the constitution of his Project. We propose in this paper, listing three different conceptions of which Hume uses to justify his attack on the moral rationalist tradition, on the relation of ideas found in the Essay concerning human understanding by John Locke. We will focus this point of Lockean moral theory, since Hume intends to prove that morality is not susceptible to molds demonstration of mathematics, as intended Locke. Then, we present the praise given to Hume's moral sentimentalists. We take this as representative of the current Francis Hutcheson. Hume adopts the moral sense and rearrange as your own design. Finally, we present morality in Thomas Hobbes, that is selfish. We note that this conversation between Hume and our philosophers chosen the roles of reason and the passions are replaced so original for its time. After exposing the theories of these three philosophers, and position ourselves Hume, thus structuring your edification about morality, we intend to demonstrate how Hume morality is regulated and can achieve from the very human nature, stable moral judgments.
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Rembold, Sandra. "Das Bild des Menschen als Grundlage der Ordnung die Beiträge von Platon, Aristoteles, Thomas Hobbes, John Locke, David Hume, Adam Smith, John Stuart Mill, Walter Eucken und Friedrich August von Hayek." Berlin dissertation.de, 2006. http://www.dissertation.de/buch.php3?buch=5100.

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Rembold, Sandra. "Das Bild des Menschen als Grundlage der Ordnung : die Beiträge von Platon, Aristoteles, Thomas Hobbes, John Locke, David Hume, Adam Smith, John Stuart Mill, Walter Eucken und Friedrich August von Hayek." Berlin dissertation.de, 2007. http://www.dissertation.de/buch.php3?buch=5100.

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Benchekara, Mohammed. "Du mécanisme au libéralisme : essai sur la naissance de l'économie politique de Thomas Hobbes a Adam Smith." Paris 10, 1994. http://www.theses.fr/1994PA100197.

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L'objectif de cette thèse est d'essayer de comprendre pourquoi la thèse leibnizienne a été longtemps écartée comme paradigme permettant de penser la double autonomie de l'ordre social et de l'individu au profit de la thèse newtonienne. Les obstacles épistémologiques sur lesquels toute la pensée économique a bute trouvent leurs racines dans les caractéristiques métaphysiques et les postulats épistémologiques du modèle newtonien. Le retour à Leibniz permet de considérer ces difficultés sous un nouveau jour. La philosophie politique (Hobbes, Locke, Hume) inaugure la transposition de la conception newtonienne dans le social selon des configurations différentes. Pour Hobbes le politique doit régir intégralement la société civile considérée comme une machine. Pour Locke le politique dans la personne du magistrat doit aider à l'émergence d'un ordre social. Pour hume la société s'organise d'elle-même à partir de données économiques et la régulation politique est réduite au minimum. L'économie politique smithienne est une réaction contre l'intervention extérieure du politique dans l'émergence de l'ordre social, qui est en fait un relent métaphysique de l'intervention du dieu newtonien dans l'univers. Une telle intervention représente un frein à l'autonomie de l'individu et de la société
The aim of this thesis is to understand how Leibniz’s model was for a long time ignored as a paradigm allowing the thinking of the double autonomy of the social order and the individual which was not the case of the newton's model. The epistemological obstacles of the flowing of the economical thought take place in the metaphysical features and the epistemological postulates of newton's model. The political philosophy (Hobbes, Locke, and Hume) starts the transposition of newton's concepts in the social in different ways. For Hobbes, politics as to organist totally the civil society which is considerate as a machine. For Locke, politics (government) has ti help the emergence of a social order. For Hume, the society has a spontaneous organization using the economical bases. The political readjustment is much reduced. Using Leibniz’s model, Smith’s political economy creates the autonomy of the social order and the individual without political support, which is seen as a metaphysical interference of newton's god in the universe. This interference represents actually a brake to the autonomy of the individual and the society
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Darantière, Louis. "Du rôle de la théorie des idées dans la formation du criticisme kantien : essai sur l'esthétique transcendantale et sa gestation précritique, comparée à la méthode métaphysique de Descartes et Berkeley." Paris 1, 2011. http://www.theses.fr/2011PA010527.

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Les idées, dans les théories de la connaissance de Descartes à Hume, sont des normes intuitives pour interpréter la nature. Quelle cosmologie en résulte? Un matérialisme (l'analyse de Berkeley le montre), débouchant chez Locke puis Hume sur l' agnosticisme, et une théorie de l'entendement qui est le modèle de l'idéalisme kantien. Mais Kant a rejoint la théorie des idées indépendamment, par le problème métaphysique de l'espace, qu'il déclare idéal en 1770, pour corriger sa théorie de l'espace absolu de 1768. De ce point, on peut tenter de suivre la construction de l'idéalisme transcendantal, et comprendre sa convergence avec la métaphysique cartésienne et l'empirisme de Locke.
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Seuchter, Tim. "Die Handlungstheorie Thomas Reids in Abgrenzung von David Hume und John Locke mit Ausblick auf Roderick M. Chisholm /." 2007. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=017687104&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Buckle, Stephen. "The natural history of property : natural law theories from Grotius to Hume." Phd thesis, 1987. http://hdl.handle.net/1885/124619.

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This essay examines the development of the major themes in the natural law account of property, and of the conceptions of social life and moral action on which they rely, from Hugo Grotius to David Hume. In the opening two chapters, the two main variants of modern n a tu ra l law theory, those of Grotius and Pufendorf, are explained in some detail. Their understanding of natural law, as a science of morals grounded in human nature, is spelled out, and it is shown how this results in an understanding of property relations as a natural response to the changes in human circumstances wrought by increasing sophistication in human social life. It is a natural response because it reflects the requirements of human nature, such reflection being shown by the fact th a t it arises necessarily, through peaceful processes, from the recognition of the elemental moral realm of what is “one’s own” . In this sense property has a natural history; but it is also shown th a t, for these theories, the division between natural history and actual history is not sufficiently clearly drawn, an inadequacy which is well illustrated by problems in the account of the place of slavery in the account of property. But Pufendorf, at least, recognizes th a t the problem of slavery can be reduced if the principal incentive to voluntary enslavement, material necessity, can itself be overcome. In this way the problem of slavery can have an economic solution. By carefully examining the implications of the basic notion of “one’s own” , which, following English practice, he calls property in one’s person, Locke concludes both that slavery is always unacceptable (is unnatural) and th a t the origin of property in no way depends on consent. Rather, property is shown to be the inevitable consequence of human self-preserving action in a world given to us by God. Neither does material necessity provide a reason for enslavement: on the one hand, the right of charity of the poor against the surplus of the wealthy makes enslavement an avoidable option for the individual; and on the other, the productive power of improving labour is so great th a t, where a system of private property is established which secures the fruits of their industry to the industrious, necessity itself (and thereby slavery also) becomes avoidable for a whole society, by making even the worst off wealthier than the richest in a primitive economy. Thus the question of property undergoes a significant shift. The concern of Locke’s successors with political economy, and the manner in which this concern modifies their interest in slavery and necessity as serious problems for society shows the extent to which Locke’s conclusions win the day. The question of what it is to have a social theory which is grounded in human nature becomes very pressing, however, because of difficulties perceived to be generated by Lockean (and, more generally, all “self-love” ) theories of human motivation. Such theories were perceived as compromising the natural law stress on the naturalness of human social life. The issue hinges on the nature of obligation. Hutcheson (and, following him, Hume) defends an account of human motivation which allocates a central role to impartial benevolence, and which thereby offers an understanding of moral obligation independent of theological commitments. Hutcheson’s programme runs into difficulties in its account of property, however, stressing the necessity of strict rule-following while at the same time providing general principles which threaten it. Hume’s account of the source of our obligation to respect the rules of property (the cornerstone of justice) is explained as an attempt to overcome this tension, by adapting some Pufendorfian distinctions to account for different types of moral obligation, grounded in different aspects of human sociability. So, despite some well established assumptions to the contrary, Hume can be recognized to be an important contributor to the natural law tradition. Together, he and Hutcheson pave the way for the more complete critical natural history of Adam Smith.
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Kamiński, Bartosz. "Demokracja jako złudzenie. Studium z socjologii i historii idei." Doctoral thesis, 2019. https://depotuw.ceon.pl/handle/item/3429.

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Praca stanowi próbę pomyślenia demokracji w odmienny sposób niż dotychczas to czyniono oraz wskazania dlaczego obecnie istniejący porządek można określić jako złudzenie. W związku z tym zostały rozważone niektóre założenia tego systemu politycznego wywodzące się z filozofii myślicieli XVII-XIX wieku. Pierwszy rozdział stanowi wprowadzenie do tej problematyki – zostają w nim przedstawione powiązania między myśleniem o demokracji a myśleniem naukowym. W kolejnych rozdziałach zostały poruszone najważniejsze idee Thomasa Hobbesa, Johna Locke’a, Jeana-Jacquesa Rousseau oraz Karola Marksa, które wpłynęły na rozwój współczesnych tak zwanych „demokracji liberalnych”. Jednym z podstawowych celów pracy jest wskazanie w jaki sposób koncepcje wymienionych filozofów przyczyniły się do upowszechnienia i ugruntowania takich zjawisk jak nierówności społeczne, marginalizacja pewnych grup, zachowań i wyobrażeń oraz rozwój kapitalizmu. Ideom powiązanym z przemyśleniami tych filozofów zostały przeciwstawione teorie Davida Hume'a, Barucha Spinozy, Brunona Latoura i Gillesa Deleuze'a. Całość wywodu opiera się na inspirowanym filozofią Henri Bergsona traktowaniu ukazywanych idei w ramach ruchu, a nie jako statycznych pojęć.
This thesis is an attempt to think of democracy in a different way that it was done till now. In addition, it is an attempt to show why present liberal democracies can be treated as illusions. To reach these goals, I try to point out the main tenets of liberal democracies that can be originated from philosophies of XVII, XVIII and XIX century thinkers. The first chapter concerns connections between thinking about demoracracy and scientific thinking - how these two are in many ways similar. In next chapters are presented main ideas of Thomas Hobbes, John Locke, Jean-Jacques Rousseau and Karl Marx that impacted understanding of such phenomena as social inequalities, development of capitalism and marginalization of certain groups, activities and ideas. In opposition to these ideas are presented theories of David Hume, Baruch Spinoza, Bruno Latour and Gilles Deleuze. The main argumentation is inspired by Henri Bergson's idea of showing concepts in motion rather than motionless.
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Rembold, Sandra [Verfasser]. "Das Bild des Menschen als Grundlage der Ordnung : die Beiträge von Platon, Aristoteles, Thomas Hobbes, John Locke, David Hume, Adam Smith, John Stuart Mill, Walter Eucken und Friedrich August von Hayek / vorgelegt von Sandra Rembold." 2006. http://d-nb.info/985319429/34.

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Books on the topic "David Locke"

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1940-, Dunn John, and Harris Ian 1963-, eds. Locke. Cheltenham, UK: E. Elgar Pub., 1997.

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Learning from six philosophers: Descartes, Spinoza, Leibniz, Locke, Berkeley, Hume. Oxford: Oxford University Press, 2001.

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Bennett, Jonathan Francis. Learning from six philosophers: Descartes, Spinoza, Leibniz, Locke, Berkeley, Hume. Oxford: Clarendon Press, 2001.

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Die transzendentale Bedeutung der Kraft in der Erkenntnislehre Lockes und Humes. Frankfurt am Main: P. Lang, 1992.

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1940-, Dunn John, Urmson J. O, and Ayer A. J. 1910-1989, eds. The British empiricists. Oxford [England]: Oxford University Press, 1992.

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Klein, Nina. Ökonomische Erkenntnistheorie und ordnungspolitische Implikationen: Die Beiträge von Platon, Aristoteles, Thomas von Aquin, John Locke, David Hume, Immanuel Kant, John Stuart Mill, Karl R. Popper und Friedrich August von Hayek. Lohmar: J. Eul, 2000.

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United States. Army. Corps of Engineers. Pittsburgh District. The Davis Island Lock and Dam porfolio. [Pittsburgh, Pa: U.S. Army Corps of Engineers, 1985.

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Johnson, Leland R. The Davis Island Lock and Dam, 1870-1922. Pittsburgh, Pa: U.S. Army Engineer District, 1985.

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United States. Army. Corps of Engineers. Pittsburgh District., ed. The Davis Island Lock and Dam, 1870-1922. Pittsburgh, Pa: U.S. Army Engineer District, 1985.

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Widmer, Iris. Interaktives Verständnis von Recht und Staat: Eine rechtsphilosophische Untersuchung auf der Grundlage des konsensorientierten Konstruktivismus von Eric Dieth zum Staats- und Rechtsverständnis von Autoren des Neoliberalismus und Kommunitarismus unter Einbezug des Schrifttums von Thomas Hobbes, John Locke, Henry David Thoreau und Richard Wagner. Zürich: Schulthess, 2012.

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Book chapters on the topic "David Locke"

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Yolton, John W. "David R. Boullier." In LOCKE AND FRENCH MATERIALISM, 110–35. Oxford University Press, 1991. http://dx.doi.org/10.1093/acprof:oso/9780198242741.003.0006.

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Thomas, Dr David. "203 DR. DAVID THOMAS to LOCKE, 9 July 1666 (204)." In The Clarendon Edition of the Works of John Locke: The Correspondence of John Locke: In Eight Volumes, Vol. 1: Introduction; Letters Nos. 1–461, edited by E. S. de Beer, 284–85. Oxford University Press, 2010. http://dx.doi.org/10.1093/oseo/instance.00020833.

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Cohen, G. A. "Hume’s Critique of Locke on Contract." In Lectures on the History of Moral and Political Philosophy, edited by Jonathan Wolff. Princeton University Press, 2013. http://dx.doi.org/10.23943/princeton/9780691149004.003.0004.

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Abstract:
This chapter examines David Hume's critique of social contract theory, and particularly John Locke's claim that legitimate government gains its legitimacy from the consent of the governed. It asserts that a grave weakness of Hume's critique is that he never once addresses the argument on which Locke bases his insistence that consent is a necessary and sufficient condition of governmental legitimacy. The premise of that argument is the principle of self-ownership, or, as Locke puts it, the fact that men are born free, equal, and independent. The chapter first considers Hume's criticism of the Lockean view that authority depends on consent before discussing his six objections that are targeted specifically against the notion that legitimate government rests on tacit consent. It also analyzes Locke's distinction between natural and artificial virtues as well as his views on the obligation of obedience vs. the obligation of promise keeping.
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Thomas, Dr David. "204 DR. DAVID THOMAS to LOCKE, 19 July 1666 (203, 212)." In The Clarendon Edition of the Works of John Locke: The Correspondence of John Locke: In Eight Volumes, Vol. 1: Introduction; Letters Nos. 1–461, edited by E. S. de Beer, 286–87. Oxford University Press, 2010. http://dx.doi.org/10.1093/oseo/instance.00020834.

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Thomas, Dr David. "212 DR. DAVID THOMAS to LOCKE, 18 November [1666] (204, 227)." In The Clarendon Edition of the Works of John Locke: The Correspondence of John Locke: In Eight Volumes, Vol. 1: Introduction; Letters Nos. 1–461, edited by E. S. de Beer, 296. Oxford University Press, 2010. http://dx.doi.org/10.1093/oseo/instance.00020842.

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Thomas, Dr David. "227 DR. DAVID THOMAS to LOCKE, 22 June [1667] (212, 229)." In The Clarendon Edition of the Works of John Locke: The Correspondence of John Locke: In Eight Volumes, Vol. 1: Introduction; Letters Nos. 1–461, edited by E. S. de Beer, 314. Oxford University Press, 2010. http://dx.doi.org/10.1093/oseo/instance.00020857.

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Thomas, Dr David. "229 Dr. David Thomas to Locke, 29 November [I667] (227, 237)." In The Clarendon Edition of the Works of John Locke: The Correspondence of John Locke: In Eight Volumes, Vol. 1: Introduction; Letters Nos. 1–461, edited by E. S. de Beer, 316. Oxford University Press, 2010. http://dx.doi.org/10.1093/oseo/instance.00020859.

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Thomas, Dr David. "237 DR. DAVID THOMAS to LOCKE, 19 October 1669 (229, 238)." In The Clarendon Edition of the Works of John Locke: The Correspondence of John Locke: In Eight Volumes, Vol. 1: Introduction; Letters Nos. 1–461, edited by E. S. de Beer, 324–25. Oxford University Press, 2010. http://dx.doi.org/10.1093/oseo/instance.00020867.

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Thomas, Dr David. "278 DR. DAVID THOMAS to LOCKE, 29 September 1673 (238, 345)." In The Clarendon Edition of the Works of John Locke: The Correspondence of John Locke: In Eight Volumes, Vol. 1: Introduction; Letters Nos. 1–461, edited by E. S. de Beer, 392. Oxford University Press, 2010. http://dx.doi.org/10.1093/oseo/instance.00020908.

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Thomas, Dr David. "345 DR. DAVID THOMAS to LOCKE, 21 July 1677 (278, 514)." In The Clarendon Edition of the Works of John Locke: The Correspondence of John Locke: In Eight Volumes, Vol. 1: Introduction; Letters Nos. 1–461, edited by E. S. de Beer. Oxford University Press, 2010. http://dx.doi.org/10.1093/oseo/instance.00020975.

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