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Books on the topic 'David Locke'

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Author: Grafiati

Published: 10 December 2022

Last updated: 28 January 2023

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1

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

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2

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

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3

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

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4

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

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5

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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6

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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7

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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8

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

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9

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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10

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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11

1225?-1274, Thomas Aquinas Saint, Dunn John 1940-, and Harris Ian 1963-, eds. Aquinas. Cheltenham, UK: E. Elgar Pub., 1997.

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12

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

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13

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

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14

More, Thomas, Sir, Saint, 1478-1535., Dunn John 1940-, and Harris Ian 1963-, eds. More. Cheltenham, UK: E. Elgar Pub., 1998.

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15

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

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16

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

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17

Tillotson, Olin. Tillotson of East Montpelier, Vermont: Being an account of the ancestors and descendants of Olin Locke Tillotson (1854-1956) and Susie Dellah Davis (1861-1932) and their allied families. South Surrey, B.C: O. Tillotson, 1995.

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18

Philosophers and romance readers, 1680-1740. New York: Palgrave Macmillan, 2012.

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19

Sener, Habib. John Locke ve David Hume. Otuken Nesriyat, 2014.

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20

M, Harrison John. Man Who Made Nasby, David Ross Locke. University of North Carolina Press, 2012.

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21

Atherton, Margaret. Empiricists: Critical Essays on Locke, Berkeley, and Hume. Rowman & Littlefield Publishers, Incorporated, 2000.

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22

Margaret, Atherton, ed. The empiricists: Critical essays on Locke, Berkeley, and Hume. Lanham, Md: Rowman & Littlefield Publishers, 1999.

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23

Locke, Hume, and the Treacherous Logos of Atomism: The Eclipse of Democratic Values in the Early Modern Period. Lexington Books/Fortress Academic, 2015.

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24

Roecklein, Robert J. Locke, Hume, and the Treacherous Logos of Atomism: The Eclipse of Democratic Values in the Early Modern Period. Lexington Books/Fortress Academic, 2015.

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25

Learning from Six Philosophers: Descartes, Spinoza, Leibniz, Locke, Berkeley, Hume, Vol. 1. Oxford University Press, USA, 2003.

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26

Learning from Six Philosophers: Descartes, Spinoza, Leibniz, Locke, Berkeley, Hume, Vol. 2. Oxford University Press, USA, 2003.

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27

From Moral Theology to Moral Philosophy: Cicero and Visions of Humanity from Locke to Hume. Oxford University Press, 2019.

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28

Sutter, Les. Philosophy Updated: British Empiricism; Thomas Hobbes the Laws of a Social Contract; John Locke the Blank Slate of Our Minds; David Hume Natural Religion and Human Nature. iUniverse, 2003.

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29

Jorati, Julia, ed. Powers. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190925512.001.0001.

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This volume examines some of the main twists and turns in the fascinating history of the philosophical concept of powers or dispositions. It focuses on what one might call the metaphysical sense of “powers”—that is, the powers that are invoked in the explanation of natural changes and activities. The volume’s chapters discuss, among others, the philosophical views of Anaxagoras, Plato, Aristotle, the Stoics, Plotinus, Ibn Gabirol, Avicenna, Abelard, Anselm, Henry of Ghent, John Duns Scotus, René Descartes, Nicolas Malebranche, Gottfried Wilhelm Leibniz, Margaret Cavendish, Ralph Cudworth, Henry More, John Locke, David Hume, Thomas Reid, Mary Shepherd, Immanuel Kant, Georg Wilhelm Friedrich Hegel, David Lewis, David Armstrong, and George Molnar. In addition, the volume contains four short reflection essays that examine the concept of powers from the perspective of disciplines other than philosophy, namely, history of music, West African religions, history of chemistry, and history of art.

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30

Richetti, John J. Philosophical Writing. Harvard University Press, 2014.

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31

McArthur, Neil. Hume’s Political Philosophy. Edited by Paul Russell. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199742844.013.15.

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Although David Hume never produced a single comprehensive work that encapsulated his views on politics, his various writings address a broad range of topics of relevance to political philosophy. He critiques the social contract theory of Hobbes and Locke, and he offers an alternative, evolutionary account of the origins of government. Hume sees all governments as the result of a struggle between authority and liberty, with the best of them achieving a balance between the two by implementing systems of “general laws.” Hume’s cautious approach to social change may fairly be called conservative. However, he is willing to endorse efforts at gradual reform when these efforts do not threaten the stability of the society. His legacy for modern political philosophy remains contested.

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32

Kelly, Paul. 14. Hume. Oxford University Press, 2017. http://dx.doi.org/10.1093/hepl/9780198708926.003.0014.

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This chapter examines David Hume's political thought and philosophy. Hume is regarded as a major influence on the development of conservative ideology and a significant precursor of utilitarianism. He is known as both a sceptical philosopher and a common-sense moralist and political theorist. In drawing sceptical conclusions from the prevailing empiricist theory of knowledge associated with John Locke, Hume is concerned to point out the limits of reason. In place of reason he offers an account of morality ‘naturalized’, that is rooted in the passions. After providing a short biography of Hume, the chapter analyses his views on experience and knowledge, facts and values, moral judgement, natural and artificial virtues, justice and conventions, property, government, and consent. It concludes with an assessment of Hume's legacy as a political thinker and philosopher.

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33

Stuart-Buttle, Tim. From Moral Theology to Moral Philosophy. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198835585.001.0001.

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The seventeenth and eighteenth centuries represent a period of remarkable intellectual vitality in British philosophy, as figures such as Hobbes, Locke, Hume, and Smith attempted to explain the origins and sustaining mechanisms of civil society. Their insights continue to inform how political and moral theorists think about the world in which we live. The aim of this book is to reconstruct a debate which preoccupied contemporaries, but which seems arcane to us today. This concerned the relationship between reason and revelation as the two sources of mankind’s knowledge, particularly in the ethical realm: to what extent, they asked, could reason alone discover the content and obligatory character of morality? This was held to be a historical, rather than merely a theoretical question: had the philosophers of pre-Christian antiquity, ignorant of Christ, been able satisfactorily to explain the moral universe? What role did natural theology play in their ethical theories—and was it consistent with the teachings delivered by revelation? Much recent scholarship has drawn attention to the early-modern interest in two late Hellenistic philosophical traditions—Stoicism and Epicureanism. Yet in the English context, three figures above all—John Locke, Conyers Middleton, and David Hume—quite deliberately and explicitly identified their approaches with Cicero as the representative of an alternative philosophical tradition, critical of both the Stoic and the Epicurean: academic scepticism. All argued that Cicero provided a means of addressing what they considered to be the most pressing question facing contemporary philosophy: the relationship between moral theology and moral philosophy.

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34

Aquino, Frederick D. The British Naturalist Tradition. Edited by Frederick D. Aquino and Benjamin J. King. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198718284.013.8.

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This chapter argues that Newman draws upon the British Naturalist tradition in fresh ways, especially in his effort to take up the challenge of epistemological scepticism. It examines the scholarly literature that has drawn attention to how John Locke and David Hume feature as formative influences on Newman’s philosophical thought while providing a closer look at how Newman engages with and appropriates insights from the Naturalist tradition in his own context. This chapter also furnishes two examples (the trustworthiness of our cognitive faculties and conscience as a natural element of our mind) to illustrate the extent to which Newman is working within the Naturalist tradition. It concludes with two areas that deserve further reflection and development, namely, a more constructive understanding of the relationship between Newman’s naturalized epistemology and natural theology and a deeper analysis of how Newman appropriates and transforms the British Naturalist tradition.

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35

Collins, Jeffrey. The Early Modern Foundations of Classic Liberalism. Edited by George Klosko. Oxford University Press, 2011. http://dx.doi.org/10.1093/oxfordhb/9780199238804.003.0016.

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The term “liberalism” is of nineteenth-century vintage, but only the most pedantic historian would limit its use to that period. By then, David Hume and the utilitarians had undermined traditional accounts of rights and contract, and “liberalism” largely denoted a reforming mode of political economy. Nineteenth-century liberals were heirs more of Adam Smith than of John Locke, and in this sense the term “liberalism” post-dated the development of “classic,” natural-rights liberalism. Two schemas have tended to structure the historical interpretation of the seventeenth century. “Proto-liberalism” is presumed to be the victorious foe either of Christian political theology, or of antique republicanism. This article explores liberalism's theoretical fundaments, including a dedication to monopolistic sovereignty; belief in the artificiality of political order; an atomistic individualism; dedication to natural equality and popular sovereignty; deployment of the juridical language of rights and contract; a privileging of stability as the primary end of politics.

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36

Klosko, George. Political Obligation. Edited by George Klosko. Oxford University Press, 2011. http://dx.doi.org/10.1093/oxfordhb/9780199238804.003.0044.

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By political obligation, theorists generally mean a moral requirement to obey the law of one's state or one's country. In the liberal tradition, liberty is a central value, and so the fact that some individuals should obey others must be explained. The liberal—or “modern”—view of political obligation is classically expressed in John Locke's Second Treatise of Government. According to Locke, political obligation must stem from an individual's own consent, and so must be self-assumed, based on a specific action or performance by each individual himself. Thomas Hobbes presented a fully modern theory of political obligation. With Hobbes, the burden of argument shifts. Whereas, in the late medieval period, the default position favored obedience, Hobbes's starting point is individual freedom. Locke's view of tacit consent was classically criticized by David Hume, who believes that his account has the considerable advantage of doing without the fictions of an original state of nature, individual consent, and social contract. Contemporary debates about political obligation have been heavily influenced by the popularity of so-called philosophical anarchism.

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37

Scholar, John. Henry James and the Art of Impressions. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198853510.001.0001.

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Henry James and the Art of Impressions examines the concept of the ‘impression’ in the essays and late novels of Henry James. Although Henry James criticized the impressionism which was revolutionizing French painting and French fiction, and satirized the British aesthetic movement which championed impressionist criticism, he placed the impression at the heart of his own aesthetic project, as well as his narrative representation of consciousness. This book tries to understand the anomaly that James represents in the wider history of the impression. To do this it charts an intellectual and cultural history of the ‘impression’ from the seventeenth century to the twentieth, drawing in painting, philosophy (John Locke, David Hume, Immanuel Kant, J.L Austin), psychology (James Mill, J.S. Mill, William James, Ernst Mach, Franz Brentano), literature (William Wordsworth, Samuel Taylor Coleridge, Walter Pater, Oscar Wilde), and modern critical theory (Jacques Derrida, Paul de Man, Judith Butler, J. Hillis Miller). It then offers close readings of James’s non-fictional and fictional treatments of the impression in his early criticism and travel writing (1872–88), his prefaces to the New York Edition (1907–9), and the three novels of his major phase, The Ambassadors (1903), The Wings of the Dove (1902), and The Golden Bowl (1904). It concludes that the term ‘impression’ crystallizes James’s main theme of the struggle between life and art. Coherent philosophical meanings of the Jamesian impression emerge when it is comprehended as a family of related ideas about perception, imagination, and aesthetics—bound together by James’s attempt to reconcile the novel’s value as a mimetic form and its value as a transformative creative activity.

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38

Ink, paper lead, board leather thread: An exhibition of hand-printed books and fine bindings by the Loving Society of Letterpress Printers and The Binders of Infinite Love : Wesley W. Bates, Reg Beatty, Stan Bevington, Margaret Lock, David Moyer, William Reuter, Alan Stein, Don Taylor, George Walker, Shaunie and Brian Young. Toronto: Loving Society of Letterpress Printers and the Binders of Infinite Love, 2002.

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