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Journal articles on the topic 'Locke'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Kharkova, Ruslana. "Morality in Locke`s Fundamental Human Rights Conception." Sententiae 3, no. 1 (June 25, 2001): 88–107. http://dx.doi.org/10.31649/sent03.01.088.

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The article`s goal is to enlighten moral aspect of Locke`s socio-political doctrine in general and his concept of human rights in particular. Locke`s texts are interpreted in comparison with texts of Gobbes. Locke`s natural law is imperative, hence in natural condition are powerful regulators of human behavior: human can be only executor, not the subject, of natural law. In Locke`s creation prominent place is devoted to ideas of protestant theology – from the beginning he recognizes human life essentially transindividual. In conclusion Lock neutralizes total naturalism of his predecessors by postulating transcendental by origin moral.

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2

Phemister, Pauline. "Locke." International Philosophical Quarterly 40, no. 4 (2000): 518–20. http://dx.doi.org/10.5840/ipq200040444.

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3

Koterski,, Joseph W. "Locke." International Philosophical Quarterly 47, no. 4 (2007): 491–93. http://dx.doi.org/10.5840/ipq200747413.

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4

Gallie, Roger, and Michael Ayers. "Locke." Philosophical Quarterly 44, no. 176 (July 1994): 385. http://dx.doi.org/10.2307/2219620.

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5

De Krey, Gary. "Locke." Faith and Philosophy 26, no. 2 (2009): 213–16. http://dx.doi.org/10.5840/faithphil200926229.

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6

Levin, Janet. "Locke." Teaching Philosophy 8, no. 3 (1985): 240–42. http://dx.doi.org/10.5840/teachphil19858356.

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7

Morris, William Edward. "Locke." Teaching Philosophy 13, no. 1 (1990): 57–60. http://dx.doi.org/10.5840/teachphil19901314.

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8

Hamou, Philippe. "Locke." Sciences Humaines Les Essentiels, HS15 (August 24, 2023): 43–45. http://dx.doi.org/10.3917/sh.hs15.0043.

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9

Vaughn, Karen I. "Locke on Money.John Locke , Patrick Hyde Kelly." Ethics 104, no. 2 (January 1994): 413–14. http://dx.doi.org/10.1086/293621.

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10

Pereira, Carlos André Maciel Pinheiro, Renata Emanuele Araújo Nogueira, and Stephane Melissa de Souza Dantas. "A TEORIA DE JOHN LOCKE E O DIREITO BRASILEIRO: UM PARALELO PARA A FUNÇÃO SOCIAL DA PROPRIEDADE." Revista Digital Constituição e Garantia de Direitos 11, no. 2 (April 4, 2019): 60–76. http://dx.doi.org/10.21680/1982-310x.2018v11n2id16342.

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O jusnaturalista John Locke, a propriedade pode ser visualizada como um direito natural de origem divina que não pode ser violado. Tal direito conta, atualmente, com restrições e é amparado como sendo direito fundamental na ordem constitucional, bem como a sua função social garantida na Constituição Federal. Esse estudo apresenta a propriedade privada sob a ótica de Jonh Lock, ponderando o seu entendimento com o direito protegido no ordenamento jurídico, especialmente no que conserne à função social legitimada por eles. As análises do trabalho foram desenvolvidas a partir da metodologia de pesquisa qualitativa exploratória, comparando teorias com documentos legais e utilizando o método indutivo. Entende que a teoria de Locke e o ordenamento jurídico brasileiro apresentam semelhança quanto ao direito de uso da propriedade, para Locke a propriedade deve ser legitimada pelo trabalho do homem, tendo produtividade e não lesando o coletivo, prescrito no ordenamento como atendendo a função social. Ao final, conclui que as ideias amparadas por Locke fazem parte de uma evolução histórica que auxiliou a difusão dos estudos que a propriedade é um direito inerente ao homem e que deve ser protegida pelo Estado, pois a ordem jurídica brasileira reconhece a propriedade, sua função social e importância.

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11

Holman, Peter, and Michael Tilmouth. "Practical Locke?" Musical Times 128, no. 1731 (May 1987): 264. http://dx.doi.org/10.2307/965104.

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12

Schmitt, Lothar. "Dürers Locke." Zeitschrift für Kunstgeschichte 66, no. 2 (January 1, 2003): 261. http://dx.doi.org/10.2307/20055340.

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13

Ruthrof, Horst. "Recycling Locke." Philosophy Today 57, no. 1 (2013): 3–27. http://dx.doi.org/10.5840/philtoday20135711.

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14

Harris, Leonard. "Alain Locke." Modern Schoolman 74, no. 4 (1997): 337–46. http://dx.doi.org/10.5840/schoolman199774430.

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15

Walmsley, Jonathan. "John Locke." Philosophers' Magazine, no. 5 (1999): 30. http://dx.doi.org/10.5840/tpm19995127.

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16

Wood, Bruce. "Matthew Locke." Early Music XIX, no. 2 (May 1991): 299–303. http://dx.doi.org/10.1093/earlyj/xix.2.299.

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17

Glouberman, Mark. "John Locke." Idealistic Studies 23, no. 2 (1993): 111–22. http://dx.doi.org/10.5840/idstudies1993232/311.

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18

Marshall, John, and W. M. Spellman. "John Locke." Albion: A Quarterly Journal Concerned with British Studies 30, no. 2 (1998): 305. http://dx.doi.org/10.2307/4053559.

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19

Aldrich, Richard. "John Locke." Prospects 24, no. 1-2 (March 1994): 61–76. http://dx.doi.org/10.1007/bf02199007.

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20

Casey, Gerard. "John Locke." International Journal of Philosophical Studies 18, no. 4 (October 2010): 591–96. http://dx.doi.org/10.1080/09672551003703824.

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21

den HARTOGH, GOVERT. "Tully's Locke." Political Theory 18, no. 4 (November 1990): 656–72. http://dx.doi.org/10.1177/0090591790018004013.

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22

Moots, Glenn A. "Locke Ascending." Eighteenth-Century Studies 40, no. 3 (2007): 482–86. http://dx.doi.org/10.1353/ecs.2007.0028.

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23

Martínez de Pisón Cavero, José María. "J. Locke." Revista Electrónica de Derecho de la Universidad de La Rioja (REDUR), no. 21 (December 20, 2023): 27–46. http://dx.doi.org/10.18172/redur.6046.

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John Locke es uno de los filósofos ingleses más destacados del siglo XVII. Además de su interés por las cuestiones epistemológicas, elaboró una importante doctrina política que le convirtió en uno de los fundadores del liberalismo político. Entre los tópicos más destacados, que son tratados en esté artículo, está su contractualismo y el papel del consentimiento, el fundamento de la obligación política y del Estado, el derecho de resistencia y la defensa de la tolerancia y de los derechos individuales.

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24

Santos, Antônio Carlos Dos, and Daniel Soares Silveira. "JOHN LOCKE:." Sapere Aude 1, no. 1 (November 25, 2023): 84–96. http://dx.doi.org/10.5752/p.2177-6342.2023v1nesp1p84-96.

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Na segunda edição do Ensaio sobre o entendimento humano, John Locke (1632-1704) acrescenta o capítulo “Da identidade e da diversidade”, capítulo 27 do livro II. Esse novo capítulo foi escrito a pedido de William Molyneux (1656-1698) que solicitou a Locke abordar mais detalhadamente o princípio de individuação. No entanto, o filósofo inglês trata apenas brevemente do princípio de individuação, focando seus esforços em desenvolver sua teoria geral da identidade. Apesar desses dois princípios estarem fortemente relacionados na teoria lockiana, há uma diferença fundamental entre eles: enquanto a individuação segue um princípio único para todos os seres, a saber, a própria existência; a identidade é relativa, isto é, depende da espécie de coisa à qual é aplicada (corpo, ser vivo, pessoa). Visando a compreender melhor esse importante tópico da filosofia lockiana, este artigo pretende distinguir a teoria geral da identidade e o princípio de individuação.

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25

Attig, John C. "Recent Publications." Locke Studies 18 (January 3, 2019): 1–20. http://dx.doi.org/10.5206/ls.2018.6113.

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26

Attig, John C. "Recent Publications." Locke Studies 19 (January 16, 2020): 1–15. http://dx.doi.org/10.5206/ls.2019.8640.

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27

Rickless, Samuel C. "Locke on the Probability of the Mind's Immateriality." Locke Studies 20 (January 21, 2021): 1–28. http://dx.doi.org/10.5206/ls.2020.10677.

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For many years, there has been a vibrant debate about whether Locke is friendly or hostile to the proposition that the mind is a material thing. On the one hand, there are passages in which Locke tells us that it is probable that the mind is immaterial. On the other hand, there are passages in which Locke expressly allows for the possibility that matter, suitably arranged, could be given the power to think. It is no surprise, then, that some scholars assume that Locke is a dualist, while other scholars think that Locke is a materialist. Yet others think that Locke studiously tries to remain completely agnostic about the nature of mind. Taking the relevant primary sources and secondary literature into account, I argue that Locke takes it to be more probable than not that the mind is immaterial.

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28

Zuckert, Michael P. "Locke—Religion—Equality." Review of Politics 67, no. 3 (2005): 419–31. http://dx.doi.org/10.1017/s0034670500034641.

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Jeremy Waldron's much noted book, God, Locke, and Equality, has put the topic of “God and Equality in Locke” at the center of many perhaps most, discussions of Locke these days. I am going to raise some critical objections to Waldron's interpretations, but all the more reason to begin by noting the very many things about this book that I admire.First, he rejects the insistence by many of the most outspoken Locke scholars that a proper understanding of Locke—or any philosopher of the past—must be purely historical—that it must have nothing to do with us or our concerns, questions, or problems. Professor Waldron cuts through this claim as mere arbitrary assertion.Second, many Locke scholars, often some of the same ones, insist that Locke's political writings must be understood in isolation from his philosophic writings, especially from his Essay Concerning Human Understanding. Locke's editor, Peter Laslett, set the tone long ago when he pronounced judgment: “Locke did not write as a philosopher, applying to politics the implications of his views of reality as a whole.” Rather, according to Laslett, Locke appealed to or drew off of preexisting “modes of discourse.” This approach makes it very difficult to understand Locke as an integral personality, much less as a coherent author or as a thinker to be taken seriously. Waldron thus reopens the lines of communication between Locke's political and his philosophical writings and makes Locke a significant thinker, not just a corpse for the historians.

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29

Zuckert, Michael P. "Comments: Perhaps He Was." Review of Politics 66, no. 4 (2004): 565–69. http://dx.doi.org/10.1017/s0034670500039875.

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James Stoner locates my work on Locke as part of a somewhat broader current we might call “Straussian revisionism.” A group of us who were students of, or influenced by Leo Strauss seek “to return to the early moderns” like Locke “for adequate guidance.” He notes that this “return” has something to do with America, for all of us, in one way or another, look to Locke in the old-fashioned way, as “America's philosopher.” I will not presume to speak here for the others he identifies as part of this current, but I believe he speaks correctly for the most part of my own work. My one reservation concerns his attribution of motive: I came to differ with Strauss on the meaning of Locke not because I sought to find “adequate guidance” in Locke, but because over time parts of Strauss's reading of Locke did not seem adequate to me. A consequence of understanding Locke differently is that he has come to look capable of supplying more “adequate guidance” than Strauss thought he could.I believe there are three main matters on which Stoner disagrees with my “Straussian revisionism.” First, is Locke rather than Hobbes the founder of liberalism? Second, am I correct to argue that Locke grounds natural right differently than Hobbes? And third, can Locke, as I read him, supply us “guidance”? Does he respond to certain deficiencies Stoner identifies?

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30

Li, Andrew. "Should John Locke Institute Change Its Name?" Lecture Notes in Education Psychology and Public Media 3, no. 1 (March 1, 2023): 707–13. http://dx.doi.org/10.54254/2753-7048/3/2022294.

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John Locke, an English philosopher, faces increased scrutiny over his affiliation with slavery at the height of the Black Lives Matter movement. The educational organization, John Locke Institute, continues to honor the name of Locke, despite the rising controversy. The aim of this paper is to examine the principal legacy of Locke and assess his involvement in the institution of slavery. This paper concludes that the John Locke Institute should not change its name, providing insight into the principles of renaming and offering a comparison to other acts of renaming monuments and institutions in the status quo.

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31

Xu, Liangxuan. "An Investigation to John Dunns Locke Interpretation and Its Influence to Contemporary Society." Communications in Humanities Research 2, no. 1 (February 28, 2023): 278–83. http://dx.doi.org/10.54254/2753-7064/2/2022311.

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This paper intends to discuss John Dunn and Macphersons investigations to John Locke and provide an evaluation of whether or not John Dunn and Macphersons investigations misjudged Lockes original texts. The paper will first focus on John Dunns argument of Lockes work being outdated due to Lockes historical background and the reason behind Lockes writings, especially behind the Second Treatise of Government. Then the paper will focus on Macpherson, who argued against John Dunn but as well denied the importance of Lockes work in todays society. By investigating on these two scholars, this paper intends to argue against both two authors and argue that Lockes works could still provide precious insights to todays society and is not as what these two authors argued, outdated and historical. Due to the limits of the length of this paper, I shall only focus in this paper on the section of Property in Lockes Second Treatise.

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32

Van der Bos, Anita. "Sameness, Persons, and the Resurrection." Locke Studies 23 (June 5, 2023): 1–19. http://dx.doi.org/10.5206/ls.2023.15214.

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According to Locke, scripture says nothing about the resurrection of the same body. We will be resurrected. But in what sense can resurrected Jane be the “same” as living Jane? Throughout his thinking, Locke holds that sameness of body and/or sameness of soul are not required for the resurrection of “the same Jane.” Sameness of person is required. Locke’s theory of personal identity was ground-breaking in the seventeenth and eighteenth centuries. It was provoking and resulted in a wave of critical responses. His distinction between “man” and “person” is important for his account of personal identity, but the distinction was hard for his contemporaries to understand. The correspondence between Locke and Edward Stillingfleet, for example, shows that for Stillingfleet the distinction between “man” and “person” is artificial. Having read this correspondence, Winch Holdsworth attacks Locke in a sermon in 1719 arguing that Locke denied the resurrection altogether. Catharine Trotter Cockburn tries to defend Locke in her Vindication. Despite her clear understanding of the distinctions applied by Locke, she too struggles with what to make of a person.

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33

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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34

Hwang Sul Joong. "Locke and Scepticism." Hegel-Studien (Hegel-Yeongu) ll, no. 35 (June 2014): 201–27. http://dx.doi.org/10.17281/khegel.2014..35.007.

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35

Logoras-Flavigny, Patrick. "Cambacérès et Locke." Annales historiques de la Révolution française 307, no. 1 (1997): 105–15. http://dx.doi.org/10.3406/ahrf.1997.2026.

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36

Walmsley, Peter, and Jean Yolton. "A Locke Miscellany." Eighteenth-Century Studies 26, no. 2 (1992): 349. http://dx.doi.org/10.2307/2739330.

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37

C., G. M., and John W. Yolton. "A Locke Dictionary." Philosophical Quarterly 43, no. 173 (October 1993): 581. http://dx.doi.org/10.2307/2220022.

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38

Stanton, Timothy. "Locke the Thinker." Locke Studies 8 (December 31, 2008): 23–57. http://dx.doi.org/10.5206/ls.2008.999.

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What sort of thinker was Locke? The obvious answer is, an important one; and not simply for what he thought, but for how he affected the thinking of those who came after him. Yet if this answer is obviously right in its place, it is out of place here; for the question raised in this essay is not the question of Locke’s importance—of why and in what ways he was significant—but the rather different though not less engrossing or exacting question of how he thought about the things he thought about. How, that is to say, did Locke go about making sense of the matters which commanded his attention—and why those matters? Or, to put the question in terms that are more recognizably Lockian, how did he conduct his own understanding?

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39

Di Biase, Giuliana. "Locke and Holenmerism." Locke Studies 19 (August 14, 2019): 1–29. http://dx.doi.org/10.5206/ls.2019.6242.

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Locke’s conception of God’s manner of being present everywhere is unclear. As Jasper Reid noted in The Metaphysics of Henry More, Locke seemed to agree with the Cambridge Platonist Henry More that God, like spirits, is substantially present in space (a conception which More labelled “anti-Nullibism”); however, it is not clear whether he endorsed More’s idea of God as an infinitely extended being, filling space with His amplitude of presence, or rather the alternative, scholastic conception, which More named “holenmerism” and which affirmed that God is present everywhere as a whole in the whole and a whole in the parts. The paper attempts to explore this question in detail by focusing on an episode in Locke’s later correspondence, which suggests that he voluntarily maintained an ambiguous attitude towards holenmerism. The episode focuses on the dispute which Locke had with Johannes Hudde in 1697 on how to prove God’s uniqueness; the “physical” proof he provided to settle the dispute could support both holenmerism and anti-holenmerism. However, Locke’s proof relied heavily on the analogy between spirits and bodies which he had drawn in the Essay, when he had defined their identity over time in the same way; the paper suggests that this and other evidence coming from the Essay, involving Locke’s reading of Newton’s De gravitatione, seems to indicate that he conceived of anti-holenmerism as the hypothesis to be preferred from an epistemic point of view.

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40

Ott, Walter R. "Locke and Signification." Journal of Philosophical Research 27 (2002): 449–73. http://dx.doi.org/10.5840/jpr_2002_11.

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41

Eltis, Walter, and Patrick Hyde Kelly. "Locke on Money." Economic History Review 46, no. 4 (November 1993): 823. http://dx.doi.org/10.2307/2598264.

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42

Bertram, Christopher. "Locke on Government." Cogito 10, no. 2 (1996): 161–62. http://dx.doi.org/10.5840/cogito199610231.

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43

Lemos, Ramon M. "Hobbes and Locke." International Studies in Philosophy 19, no. 1 (1987): 103–4. http://dx.doi.org/10.5840/intstudphil198719143.

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44

Watson, Richard A. "Leibniz and Locke." International Studies in Philosophy 20, no. 1 (1988): 89–90. http://dx.doi.org/10.5840/intstudphil198820130.

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45

Sell, Alan P. F. "Locke and Burnet." Philosophical Studies 31 (1986): 439–40. http://dx.doi.org/10.5840/philstudies1986/19873184.

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46

Noe, Mark D. "Kingsley's Alton Locke." Explicator 57, no. 1 (January 1998): 24–26. http://dx.doi.org/10.1080/00144949809596801.

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47

Jackson, F., and P. Pettit. "Locke, expressivism, conditionals." Analysis 63, no. 1 (January 1, 2003): 86–92. http://dx.doi.org/10.1093/analys/63.1.86.

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48

Palumbo, Matteo. "Foscolo e Locke." Cahiers d’études italiennes, no. 20 (June 30, 2015): 49–63. http://dx.doi.org/10.4000/cei.2341.

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49

Jackson, Frank, and Philip Pettit. "Locke, expressivism, conditionals." Analysis 63, no. 277 (January 2003): 86–92. http://dx.doi.org/10.1111/j.0003-2638.2003.00400.x.

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50

Drumm, Patrick. "Comments on Locke." Psychological Science 4, no. 1 (January 1993): 64. http://dx.doi.org/10.1111/j.1467-9280.1993.tb00560.x.

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