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Esser, Frederick. "John Lockeś investigation into our knowledge of bodies." [S.l.] : [s.n.], 2000. http://deposit.ddb.de/cgi-bin/dokserv?idn=964923432.
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Lei, Feiran. "Injection Locked Synchronous Oscillators (SOs) and Reference Injected Phase-Locke Loops (PLL-RIs)." The Ohio State University, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=osu1492789278258943.
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Warmath, Thomas Lawrence Allman Dwight D. "The beginnings, ends, and aims of a gentleman's education an exegesis of Locke's Some thoughts concerning education /." Waco, Tex. : Baylor University, 2007. http://hdl.handle.net/2104/5093.
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Hutchison, Ross. "Locke in France : 1688-1734 /." Oxford : the Voltaire foundation, 1991. http://catalogue.bnf.fr/ark:/12148/cb35499517w.
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Lloyd, Mark Andrew. "Shaftesbury's liberal critique of Locke." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0002/NQ41216.pdf.
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Jacobs, A. I. Kramer Lloyd S. "Locke, toleration, and God's providence." Chapel Hill, N.C. : University of North Carolina at Chapel Hill, 2008. http://dc.lib.unc.edu/u?/etd,1543.
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Thesis (M.A.)--University of North Carolina at Chapel Hill, 2008.Title from electronic title page (viewed Sep. 16, 2008). "... in partial fulfillment of the requirements for the degree of Master of Arts in the Department of History." Discipline: History; Department/School: History.
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Hutchison, R. "Locke in France 1688-1734." Thesis, University of Oxford, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.384756.
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Eide, Stephen D. "Locke, Tocqueville, Liberalism, and Restlessness." Thesis, Boston College, 2010. http://hdl.handle.net/2345/1396.
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Thesis advisor: Robert K. FaulknerWhy are men in modern societies so busy and anxious? Modern, liberal democratic society is distinguished both by the unprecedented strength and prosperity it has achieved, as well as its remarkable number of psychologists per capita. Why is this? This dissertation explores the connection between restlessness and modernity by way of an examination of the themes of liberalism and restlessness in the thought of Locke and Tocqueville. "Restlessness" refers to a way of life characterized by three features: limitless desires, mildness, and an orientation towards material goods. Tocqueville argues in Democracy in America that democracy, by way of individualism, makes men materialistic and restless (inquiét), or restlessly materialistic. The intense, limitless pursuit of material well-being is a historical phenomenon, one of the many results of the centuries-long development of equality of conditions. Modern democrats are restless; pre-modern aristocrats were not. Tocqueville is ambivalent about restlessness. According to him, the incessant, energetic movement of American life conceals an underlying absurdity and mediocrity. Many of what Tocqueville views as the more undesirable qualities of democratic American life are associated with restlessness, but any solution is likely to be worse than the problem. It could be worse: we must tolerate restlessness if we want to remain free. "All free peoples are grave." Locke by contrast could be described as a partisan of restlessness. The anxious understand the world better than the complacent or vegetative. There are two dimensions to Locke's teaching on restlessness, an "is" (found in Essay concerning Human Understanding Book II Chapter 21) and an "ought" (found in "Of Property," Chapter Five of the Second Treatise). Our desires are naturally limitless-this we can only understand, we cannot change it. But if we know what's good for us, we will orient ourselves towards a milder and more materialistic way of life. We master restlessness by becoming more restless, or restless in a more enlightened way. Locke's teaching on restlessness in the fullest sense is partly his account of necessity, and partly his recommended response to necessity. This difference in their views on restlessness points to certain important differences in their liberalisms. Tocqueville's liberalism is more pessimistic than Locke's: some fundamental problems have no solutions, and some of the highest goods cannot be reconciled with one another. Lockean liberalism is more confident about its ability to find solutions to the fundamental problems of political life, and there is no problem of the harmony of the goods for Locke
Thesis (PhD) — Boston College, 2010
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Political Science
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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
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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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Ott, Walter Richard. "Empiricism and meaning in Locke." Full text, Acrobat Reader required, 2000. http://viva.lib.virginia.edu/etd/diss/ArtsSci/Philosophy/2000/Ott/walterottdiss.pdf.
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Pillah, Niali Armand-Privat. "La dialectique de la majorité et de la minorité dans l'œuvre de Locke : actualité de Locke ?" Paris 1, 2004. http://www.theses.fr/2004PA010635.
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La majorité ou la raison et la minorité ou la déraison, qui renvoient individuellement et séparément, selon les situations vécues, à une quelconque partie d'une communauté donnée, se livrent une lutte sans merci, afin de se subjuguer mutuellement. Cependant, lorsque la minorité parvient à prendre le dessus sur la majorité, celle-là n'acquiert jamais un pouvoir légal et légitime sur elle, car même si sa domination momentanée est inscrite dans les histoires naturelles et artificielles des hommes, la déraison est toujours considérée comme inhumaine, c'est-à-dire comme un mal volontaire. Il appartient dans pareil cas à la majorité d'employer des voies et moyens non-violents pour se libérer du joug de la minorité. Si cette pratique pacifique échoue, alors il revient à la raison d'utiliser la manière forte pour renverser son ennemie, la déraison, qui la maintient dans l'esclavage. Locke estime que la majorité atteint le sommet de sa gloire avec la lai͏̈cisation et la distribution du pouvoir politique entre différentes mains indépendantes les unes vis-à-vis des autres. Ceci permet à l'Etat de mieux remplir sa tâche consistant à garantir les propriétés privées et étatiques contre les déprédations de la minorité. En outre, le bannissement, par la loi divine, de la conquête du pouvoir par la violence fait du peuple la fontaine unique et raisonnable du pouvoir civil. Néanmoins, le grand défi de la majorité est l'universalisation du multipartisme rattaché à la démocratie.
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Hulvat, Jason Francis. "A gendered analysis of the historical Locke rethinking Locke's second treatise on government /." Oxford, Ohio : Miami University, 2003. http://www.ohiolink.edu/etd/view.cgi?miami1057759937.
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Dawson, Hannah. "Locke, language and early-modern philosophy /." Cambridge : Cambridge Univ. Press, 2007. http://www.loc.gov/catdir/enhancements/fy0805/2007299088-b.html.
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Nascimento, Christian Lindberg Lopes do. "Locke e a formação do gentleman." Universidade Federal de Sergipe, 2010. https://ri.ufs.br/handle/riufs/4647.
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The main goal of this research is to analyze the concept of formation within John Locke's work. But this debate is inserted on the moral perspective defended by the philosopher in his work's set. On another hand, we realize that the formation intended by the author has in the gentleman, its main target. This discussion involves, besides the philosopher's educational texts, the theoretician contributions within the Essays on the Law of Nature, Essays Concerning Human Understanding, Two Treatises of Government and a Letter Concerning Toleration. Although, we don't excuse the adoption of other manuscripts from his own and from the commentators we judge pertinent. Once we conclude it, we will reinforce the arguments shown, demonstrating the relevance of the philosopher's educational thought. At last, as a methodological procedure we adopt the reading, analysis and the interpretation of the selected texts.O objetivo principal desta pesquisa é analisar o conceito de formação contido na obra educacional de John Locke. Mas este debate está inserido na perspectiva moral defendida pelo filósofo no conjunto de sua obra. Por outro lado, percebemos que a formação pretendida pelo autor tem no gentleman, o seu alvo central. Esta discussão envolve, além dos textos educacionais do filósofo, as contribuições teóricas contidas nos Ensaios sobre a lei de natureza, Ensaios sobre o entendimento humano, Dois tratados sobre o governo e as Cartas sobre a tolerância. Entretanto, não dispensamos a adoção de outros manuscritos do próprio e dos comentadores que julgamos pertinentes. Ao concluirmos, reforçaremos os argumentos apresentados, demonstrando a relevância do pensamento educacional do filósofo. Por fim, como procedimento metodológico adotamos a leitura, análise e interpretação dos textos selecionados.
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Sousa, Rodrigo Ribeiro de. "John Locke e a liberdade republicana." Universidade de São Paulo, 2017. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-26052017-133103/.
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Ao longo da história da filosofia, John Locke tem sido frequentemente apresentado sob o rótulo de pai do liberalismo, o que decorre, invariavelmente, de um modo peculiar de interpretação da noção de liberdade para o filósofo, que estaria estruturada em torno da ideia de não-interferência. Derivada frequentemente de propostas analíticas realizadas em um vácuo histórico, em que as ideias de Locke são tomadas como uma estática coleção, tal conclusão expressa uma perspectiva que não considera o caráter essencialmente discursivo da filosofia política e o campo problemático em que os conceitos foram pensados pelo filósofo. Se tomarmos a obra de Locke a partir de um campo mais abrangente, constituído por diferentes atos de discurso, em que sejam considerados as condições e o contexto em que os elementos textuais foram enunciados, recuperando-se o aspecto polêmico do texto, pode ser evidenciado um traço marcadamente republicano no conceito de liberdade formulado pelo autor. Partindo da perspectiva de John Pocock acerca do processo de formação do republicanismo inglês, segundo a qual as matrizes republicanas foram recebidas na Inglaterra a partir do século XVI, desencadeando um longo processo de anglicização da república, no qual diferentes momentos podem ser identificados, e tomando como pressuposto a ideia de dupla filiação do conceito moderno de liberdade, proposta por Jean-Fabien Spitz, o propósito deste trabalho é colher os elementos que apontam em que medida a noção de liberdade defendida por Locke em sua obra política pode ser considerada tributária dos argumentos desenvolvidos nos momentos precedentes em que se expressou o pensamento republicano na Inglaterra, o que permitiria incluí-la como referência de um importante ato do longo discurso que culminou na formulação do conceito republicano de liberdade.Throughout the history of philosophy, John Locke has often been presented under the label of \"father of liberalism,\" which invariably follows from a peculiar way of interpreting his concept of freedom, as structured around the idea of non-interference. Coming from analytical proposals often elaborated in a \"historical vacuum\", in which Locke\'s ideas are taken as a static collection, such a conclusion expresses a perspective that does not consider the essentially discursive character of political philosophy and the \"problematic field\" in which some concepts were thought by the philosopher. On the other hand, if we take Locke\'s work from a broader field, made up of different \"acts of discourse,\" taking into account the conditions and contexts in which the textual elements were enunciated, and recovering the controversial aspect of the text, we can reveal a republican feature in the concept of liberty formulated by the author. Starting from John Pocock\'s perspective about the English republicanism, according to which republican matrices were received in England from the sixteenth century, triggering a long process of \"anglicization of the republic,\" in which different \"moments\" can be identified, and considering the idea of double affiliation of the modern concept of freedom, proposed by Jean-Fabien Spitz, the purpose of this work is to gather the elements that indicate to what extent the notion of freedom defended by Locke in his political work can be considered tributary of the arguments developed in the previous \"moments\" in which the republican thought in England was expressed, which would allow to include it as reference of an important \"act\" of the long discourse that culminated in the republican concept of liberty.
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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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Stanton, Timothy. "John Locke, Edward Stillingfleet and toleration." Thesis, University of Leicester, 2003. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.508848.
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Grant, Ruth Weissbourd. "John Locke's liberalism /." Chicago : London : Ill. ; the University of Chicago press, 1987. http://catalogue.bnf.fr/ark:/12148/cb349522356.
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Arneil, Barbara Morag. "All the world was America John Locke and the American Indian." Online version, 1992. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.283910.
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Brum, Fábio Antonio. "A realidade externa no ensaio de Locke." reponame:Repositório Institucional da UFPR, 2017. http://hdl.handle.net/1884/52011.
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Orientadora: Profª Drª Vivianne de Castilho MoreiraTese (doutorado) - Universidade Federal do Paraná, Setor de Ciências Humanas, Programa de Pós-Graduação em Filosofia. Defesa: Curitiba, 25/08/2017
Inclui referências : f. 116-118
Resumo: Locke escreve que o propósito de seu Ensaio sobre o entendimento humano é inquirir sobre a origem, a certeza e a extensão do conhecimento humano. De acordo com ele, a mente é como uma tela em branco, desprovida de ideias inatas. As ideias são adquiridas pela mente através da experiência, via sensação ou reflexão e constituem-se, além disso, como os elementos básicos do conhecimento humano. Sendo assim, a investigação de Locke sobre o conhecimento é, em grande medida, uma investigação sobre as ideias. Grande parte das primeiras ideias simples adquiridas pela mente, são adquiridas pela sensação. Isto é, algo externo à mente tem o poder de causar no entendimento as ideias que este percebe. Essa premissa básica do empirismo lockeano segundo a qual as ideias simples não são criadas pela mente, mas, antes, são causadas por uma realidade externa à mente, é o eixo de investigação deste trabalho. Trata-se sobretudo de examinar em que consiste, aos olhos de Locke, essa realidade externa que encerra a causa de nossas ideias. Palavras-chave: conhecimento, ideias, realidade externa.
Abstract: Locke writes that the purpose of his Essay concerning human understanding is to enquiry into the original, certainty and extent of human knowledge. According to the philosopher, the mind is like white paper, without any innate ideas. Ideas are acquired by the mind through experience, by sensation or reflection. What is more, ideas are the basic elements of human knowledge. Therefore, Locke's enquiry on knowledge, is, at great extent, an enquiry on ideas. Most of the first simple ideas acquired by the mind, are acquired by sensation. That is, something external to the mind has the power to cause in the understanding the ideas perceived by it. This basic assumption of Locke's empiricism, which states that simple ideas are not created by the mind; instead, they are caused by an external reality, is the focus of the investigation in this thesis. It is a matter of examining what, in Locke's eyes, consists this external reality which contains the cause of our ideas. . Key-words: knowledge, ideas, external reality.
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Spellman, W. M. "John Locke and the problem of depravity /." Oxford [u.a.] : Clarendon Press, 2002. http://www.loc.gov/catdir/enhancements/fy0606/87028287-d.html.
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Boeker, Ruth. "John Locke on persons and personal identity." Thesis, University of St Andrews, 2013. http://hdl.handle.net/10023/3609.
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John Locke claims both that ‘person' is a forensic term and that personal identity consists in sameness of consciousness. The aim of my dissertation is to explain and critically assess how Locke links his moral and legal account of personhood to his account of personal identity in terms of sameness of consciousness. My interpretation of Locke's account of persons and personal identity is embedded in Locke's sortal-dependent account of identity. Locke's sortal-dependent account of identity provides an important theoretical framework for my interpretation: It makes clear that Locke's account of personhood is to be considered separately from his account of personal identity. My approach gives full credit to Locke's claim that ‘person' is a forensic term, because I argue that persons, according to Locke, belong to a moral and legal kind of being: they are subjects of accountability. On this basis I argue that two components explain why Locke argues that personal identity consists in sameness of consciousness: firstly, his particular moral and legal conception of a person, and, secondly, his particular understanding of the conditions of just accountability and just reward and punishment. Given one accepts Locke's conception of a person and his understanding of the conditions of just accountability, it will be easy to see why Locke regards sameness of consciousness to be necessary for personal identity, but the more challenging question is whether sameness of consciousness is also sufficient. I critically assess this question by considering Locke's account of persons and personal identity within Locke's epistemological, metaphysical and religious views. I will argue that, at least from the divine perspective, the underlying ontological constitution has to be taken into consideration and that it is a verbal question whether Locke's term ‘consciousness' refers not only to phenomenologically given consciousness, but also to the underlying ontological constitution.
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Toyama, Miyagusuku Jorge Luis. "El derecho de propiedad en John Locke." Pontificia Universidad Católica del Perú, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/98029.
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El tema que abordaremos en esta monografía se contrae en determinar los principales aspectos de la teoría sobre el derecho de propiedad del inglés John Locke (Wrington, 1632-1704), en su obra«Segundo Ensayo sobre el GobiernoCivil».John
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Namazi, Rasoul. "Le problème théologico-politique de John Locke." Paris, EHESS, 2014. http://www.theses.fr/2014EHES0129.
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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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Schio, Lurdes de Vargas Silveira. "A concepção de substância de John Locke." Florianópolis, SC, 2003. http://repositorio.ufsc.br/xmlui/handle/123456789/85997.
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Dissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Filosofia e Ciências Humanas. Programa de Pós-Graduação em Filosofia.Made available in DSpace on 2012-10-21T02:15:55Z (GMT). No. of bitstreams: 0
A dissertação de mestrado, A Concepção de substância em John Locke, apresenta, a reabilitação da noção de substância no Ensaio Acerca do Entendimento Humano. Mostra como Locke se vale de certas implicações epistemológicas para promover a dissolução da noção tradicional de substância, i e., substrato ou forma substancial de modo a provocar mudanças em seu significado. A partir disso, as diferentes acepções da noção em questão: essência real, constituição interna desconhecida, etc. são revisitadas e harmonizadas. Como conseqüência, inúmeros aspectos da filosofia de Locke são devidamente esclarecidos e aprofundados sob uma nova luz, principalmente no que concerne às concepções de empirismo e realismo.Da análise das diferentes noções de substância resulta a noção de substância definida como "alguma coisa", vaga e indeterminada que se ajusta ao empirismo de Locke. Ao propor a distinção entre essência nominal e real, Locke reformula o significado dessa noção o que culmina na reformulação do realismo.
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Sahnwaldt, Anne Mone. "Toleranz bei John Locke Staat und religiöse Toleranz in der "Epistola de Tolerantia" /." Konstanz : [Univ.-Bibliothek], 2006. http://d-nb.info/989899500/34.
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Won, Suck-Young. "Das Problem des Skeptizismus bei Descartes und Locke." [S.l. : s.n.], 1999. http://webdoc.sub.gwdg.de/diss/1999/won/index.html.
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Kontic, Sacha Zilber. "Ideia, imagem e representação: Leibniz crítico de Descartes e de Locke." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-29062015-145614/.
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A presente dissertação busca analisar como a concepção de representação é desenvolvida na filosofia de Leibniz tendo como pano de fundo a crítica que o filósofo faz ao modo como Descartes e Locke compreendem o conceito. Tomaremos como ponto de partida a crítica que Leibniz formula ao conceito de ideia tal como ele se encontra em Descartes, e a reformulação do conceito que ele opera a partir da compreensão da ideia como um gênero expressão. A partir dela, podemos compreender em que sentido Leibniz se vale do paradigma imagético da ideia em um sentido completamente diverso de Descartes. Ademais, ele nos permitirá compreender como, aos olhos de Leibniz, as noções de representação em Descartes e Locke se aproximam, por mais que suas concepções sobre a origem das ideias sejam opostas. Pretendemos com isso mostrar que, apesar da doutrina leibniziana da representação estar implicada em seu sistema, ela é profundamente marcada pela oposição ao cartesianismo e ao empirismo de Locke.The following thesis aims to study how the concept of representation is developed in the philosophy of Leibniz having as a background the philosophers critic of the way Descartes and Locke understand the concept. We will take as our starting point the critique that Leibniz formulates the concept of idea as it is in Descartes, and the reformulation of this concept understanding the idea as a genre of expression. From this, we can understandin what sense Leibniz make use of the imagetic paradigm to understand the representative content of the idea in a completely diferente sense as Descartes. Furthermore, it will allow us to understand how, in Leibniz point of view, the concept of representation in Descartes and Locke are similar, albeit the description of its origins differ completely in both philosophers. We intend to show that despite the fact that Leibnizian doctrine of representation is implicated in his system, this doctrine is deeply marked by the opposition to cartesianism and Lockes empiricism.
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Southgate, Susan Jane. "Personal identity : the simple view." Thesis, Durham University, 1993. http://etheses.dur.ac.uk/5615/.
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In the examination of the concept of personal identity, this thesis concentrates upon the central" divide between complex and simple accounts. The opposing theories have been evaluated with respect to their ability to produce a concept of persons which will fulfil the role of a forensic being. Thus, the criticisms suggested are not made solely in consideration of the coherence of supportive arguments but also on the ability to provide accurate accounts of a person as a moral agent: whether value and responsibility are sufficiently met by the concept and whether the resulting person can be objectively and reliably identified. The thesis begins with an explanation of the historical roots of the debate, considering the originators of the simple view in their criticism of Locke's conception of personal identity. It then moves on to examine the modern version of the simple view, explaining its arguments and providing a critique. Finally, modifications to the modern simple view are suggested, pointing the way to a more satisfactory debate within personal identity theory, whilst showing the central epistemological role that such a debate has.
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Hill, James. "Solidity, cohesion and impulse : the philosophy of body in Locke's essay." Thesis, King's College London (University of London), 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.268885.
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Jubinville, Colette. "Le problème de la connaissance habituelle chez Locke." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1996. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp05/mq20925.pdf.
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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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Simmons, Patricia Catherine. "John Locke, anonymity, and the rhetoric of origins." Thesis, University of Cambridge, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.620020.
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Trazegnies, Granda Fernando de. "Presencia de John Locke en el Derecho Contemporaneo." THĒMIS-Revista de Derecho, 2015. http://repositorio.pucp.edu.pe/index/handle/123456789/107263.
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Vienne, Jean-Michel. "Le naturel dans la pensée de John Locke." Paris 1, 1987. http://www.theses.fr/1987PA010649.
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L'ensemble de l'oeuvre de locke est ici relu a partir de la pratique. Sous cet eclairage, les analyses de la connaissance speculative deviennent des modeles pour la constitution d'un savoir probable, qui n'atteint que l'assurance, et ce par l'approximation d'hypotheses eparses lointainement calquees sur le modele de la composition du savoir certain. Le naturel revet ainsi la forme d'une genese typique racontee, au lieu de l'imposition d'un fondement statique et immediat ; la naturel est artificiellement constitue par la raison, puis projete aux origines, afin d'expliquer, de critiquer ou de justifier l'actuel. Cette interpretation de l'ensemble de l'oeuvre de locke est elaboree en premiere partie a partir du statut de la loi naturelle ; elle etendue et confirmee en deuxieme partie par l'exament des autres champs de la pensee de locke : la linguistique et la theorie de l'idee, l'hermeneutique, la politique, l'education et enfin l'economie.
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Vienne, Jean-Michel. "Le Naturel dans la pensée de John Locke." Lille 3 : ANRT, 1989. http://catalogue.bnf.fr/ark:/12148/cb37610586h.
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Goswami, Kaushik Kumar. "A Discussion of John Locke and Intellectual Property." Thesis, The University of Arizona, 2014. http://hdl.handle.net/10150/320123.
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Ferguson, Charles Garfield. "John Locke and the education of the poor." W&M ScholarWorks, 1987. https://scholarworks.wm.edu/etd/1539618609.
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The purpose of this study was to examine John Locke's views on the education of the poor and compare them with his general philosophy of man and education.;John Locke (1632-1704) is one of the best-known and respected philosophers of the Western World. For three hundred years his famous Essay Concerning Human Understanding has led many philosophers to a view of man as a "free and rational" being. Unburdened with "innate ideas," Locke's man is free to learn to be all that he can be.;Locke extended this general theory into a handbook for education. He published in great detail the training and rigors to be undergone by a child. This book, the famous Some Thoughts concerning Education, told the gentry that a disciplined study of the liberal arts untainted with "useless" knowledge was the basis of education. This would be augmented with the acquisition of a "useful trade." Above all, the gentleman would "learn how to learn.".;It seems, however, that all this concern for proper education was aimed at the gentry--the gentlemen who would need these skills to get along in a society of like men. When we look at Locke's ideas on the education of the poor, we see little of the tenderness that was to be afforded the gentry.;Could these seemingly dichotomous views of education--kindness and understanding for the gentry and force and cruelty the poor--be reconciled with Locke's philosophy of the rational and free man?;I hypothesized that John Locke's ideas of education for the poor were consistent with his philosophy of man.;I concluded that Locke's ideas for the education of the poor are indeed consistent with his views of man as put forth in the Essay Concerning Human Understanding and his views of education as shown in Some Thoughts Concerning Education.
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Kim, Hae-Jeong. "The Keyboard Suites of Matthew Locke and Henry Purcell." Thesis, University of North Texas, 1989. https://digital.library.unt.edu/ark:/67531/metadc501040/.
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This work largely concerns the roles of Matthew Locke and Henry Purcell in the history of English keyboard music as reflected in their keyboard suites. Both, as composers of the Restoration period, integrated the French style with the more traditional English techniques--especially, in the case of Purcell, the virginalist heritage-- in their keyboard music. Through a detailed examination of their suites, I reveal differences in their individual styles and set forth unique characteristics of each composer. Both composers used the then traditional almain-corant-saraband pattern as the basis of the suite, to which they added a variety of English country dances. At the same time they modified the traditional dances with a variety of French and Italian idioms, thereby making distinctive individual contributions to the genre.
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Kernan, Dean. "Consent and political obligation : Richard Hooker to John Locke." Thesis, University of British Columbia, 1988. http://hdl.handle.net/2429/28089.
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The problem that this thesis addresses is what was meant by politics based on consent in seventeenth-century England. It proceeds by examining several of the best-known English political writers, beginning with Richard Hooker and ending with John Locke. It attempts to offer an historical account of the meaning of consent, and its relationship to political obligation.
The method used is both philosophical and historical. It examines the cogency and coherence of doctrines of consent that were articulated, beginning with Hooker, touches on several theories of consent that arose during the period of the English Civil War, and examines the relative importance of consent theories during the Restoration and Glorious Revolution. It considers consent, or contract theory in light of two models: a 'social contract theory' that argues from a state of nature, and 'constitutional contract theory' that understands consent as consent to law. The nature of political obligation is a function of both varieties of consent theory.
The general conclusion is that, despite the arguments of the Levellers for a politics based on 'each man's consent', John Locke does not use this vocabulary of consent. He relies instead on a variant form of English constitutionalism, a variety of consent theory that has affinities with that of Richard Hooker's, that assumes that Parliament consents to law for all. It concludes by arguing that, in spite of recent readings of consent theories that have suggested that political obligation was simply understood as a duty to God, one's consent to particular laws was a necessary component of one's obligation and willingness to obey.Arts, Faculty of
History, Department of
Graduate
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Brum, Fábio Antonio. "Liberdade de consciência e lei natural em John Locke." reponame:Repositório Institucional da UFPR, 2011. http://hdl.handle.net/1884/25699.
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Resumo: O Segundo Tratado sobre o Governo Civil de John Locke é um dos textos fundadores da tradição liberal na política. Como muitos comentadores já observaram, o conceito de lei natural é central na argumentação desta obra. É a partir deste conceito que Locke desenvolve a idéia de direitos naturais, tais como o direito à liberdade, à vida e à propriedade. A finalidade do governo civil, segundo Locke, é a garantia e a preservação destes direitos naturais. Por outro lado, a liberdade de consciência (um dos direitos naturais do omem), pode ser a causa principal da desordem civil, na medida em que questiona a autoridade do governo instituído por consenso e faz de cada homem juiz de suas próprias ações. Esta dissertação procura mostrar como o filósofo inglês procurou equacionar este problema. Veremos que a tolerância defendida por Locke em seus escritos finais estabelece, dentre outras coisas, os direitos da liberdade de consciência. Trata-se de analisar como a noção de liberdade de consciência se desenvolve no pensamento lockeano e indicar o papel da lei natural em sua filosofia política.
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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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Taylor, Thomas Midwinter. "Locke, Wilkins, Johnson : variations on a theme of Wittgenstein." Thesis, University of Cambridge, 2015. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.708556.
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Brocker, Manfred. "Arbeit und Eigentum : der Paradigmenwechsel in der neuzeitlichen Eigentumstheorie /." Darmstadt : Wissenschaftliche Buchgesellschaft, 1992. http://catalogue.bnf.fr/ark:/12148/cb355864035.
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André, Régimbald. "Théorie empirique de connaissance et théorie politique chez John Locke." Thesis, University of Ottawa (Canada), 1987. http://hdl.handle.net/10393/5255.
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Cakuls, Tom. "The individual, property and discursive practice in Burton and Locke /." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=56959.
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This thesis attempts a critical analysis of modern individualism through an examination of its origins in the seventeenth century. In this thesis I discuss the notion of autonomous and self-responsible individuality as a culturally constructed and culturally specific idea. Furthermore, I describe autonomy as only one of a complex of related features of the modern individual, including a withdrawn and objectifying stance toward the natural world, values and other human beings.In this thesis, I examine two seventeenth-century authors--Robert Burton and John Locke--each of whom represents a different conception of individuality. Burton emulates communal conceptions of identity characteristic of the Middle Ages and Renaissance, while Locke describes an essentially modern, analytical individuality based on the control and possession of an objectified "other".
The theoretical framework for this analysis is derived from Michel Foucault and Timothy Reiss' description of the transition from the Renaissance to the seventeenth century as a transition between different epistemes or discourses. Throughout this thesis, I supplement this essentially structuralist approach with perspectives from Medieval, Renaissance and seventeenth-century cosmology, literary theory, political theory and epistemology.
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Leopoldo, Giovana Brolezi. "Lei natural e submissão: fundamentos da obediência civil em Locke." Universidade de São Paulo, 2011. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-11102011-144604/.
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Este trabalho visa à compreensão do poder político e da legitimidade da sujeição civil, no pensamento de John Locke. O ponto chave é a análise dos sustentáculos de sua doutrina: Razão e Lei de Natureza, que delineiam uma teologia natural no seu pensamento, evidenciando a relação entre a ética e a política. Locke articula seu pensamento em função da noção de homem natural, de Deus e da Razão. O homem lockiano é um ser livre e racional, voltado a cumprir os desígnios do Criador: Deus, apresentando uma espécie de virtude natural. Necessário é explicitar o seu conceito de liberdade que é dado através da noção de igualdade, com a conseqüente ausência de subordinação entre os homens. Para isso, é necessário caracterizar o homem no estado de natureza e a sua opção voluntária e racional pela comunidade civil, através de um pacto social, voltado à instituição de um poder comum, do governo de leis e da maioria. As idéias centrais discutidas: lei natural, estado de natureza, pacto/consentimento, direito de resistência, homem virtuoso, legitimidade e fins do governo, podem evidenciar a noção de obediência como uma relação de confiança e forma de participação popular no governo de leis.This work aims at understanding political power and legitimacy of civil liability in the thought of John Locke. The key point is the analysis of the underpinnings of his doctrine: Reason and Law of Nature, which outline a natural theology in his teaching, showing the relationship between ethics and politics. Locke articulates his thinking on the basis of the concept of natural man, God and Reason. The Lockean man is a racional and free being, dedicated to fulfill the desires of the Creator: God, presenting a kind of natural virtue. It is necessary to clarify the concept of freedom that is given through the notion of equality, with the consequent absence of subordination among men. Therefore, it\'s necessary to characterize the man in the state of nature and its rational and voluntary choice by the civil community, through a social pact, aimed at stablishing a common power, the government of laws and the majority. Central ideas discussed: natural law, the state of nature, consent agreement, right of resistance, virtuous man, legitimacy and purpose of government can demonstrate the notion of obedience as a confidence relationship and a form of popular participation in government of laws.
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Lucas, Cabello Arturo. "El Problema del conocimiento en Locke y la teoría corpuscular." Doctoral thesis, Universidad Nacional Mayor de San Marcos, 2009. https://hdl.handle.net/20.500.12672/1350.
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El problema del conocimiento en Locke y la teoría corpuscular es el tema que ha inspirado la presente investigación, entre otras razones, porque considero que es un punto central de la filosofía natural, por un lado, y, por otro, de la filosofía empirista de Locke. Ambos sistemas de saber que con sus argumentos sobre la naturaleza de las cosas y los conceptos establecieron las bases de la ciencia y la filosofía moderna, durante la segunda mitad del siglo XVII.
El XVII es un siglo de profunda inflexión teórica que, aún renovando genuinamente el conocimiento, como veremos luego, no abandona del todo la tradición antigua. En efecto, la teoría heliocéntrica de Copérnico con el que se iniciaba la innovación en el siglo XV, curiosamente ocultaba en su seno la teoría más fértil de la antigüedad: el atomismo y el vacío, que luego Giordano Bruno (1548-1600) develó en el siglo XVI, constituyéndose de esta manera en uno de los primeros filósofos en reivindicar el atomismo, concepto que en el siglo XVII revolucionó la filosofía natural y facilitó la explicación científica de la naturaleza de los astros y de las cosas inmediatas.Tesis
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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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Keating, Laura S. "The primary-secondary quality distinction in Descartes, Boyle, and Locke /." The Ohio State University, 1993. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487843688958067.
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