John Locke
Według Locke’a wszystkie nasze idee pochodzą z doświadczenia, a rząd istnieje tylko po to, by chronić naturalne prawa ludzi do życia, wolności i własności.
Umiejscowienie
Umysł jest tabula rasa; prawa do życia, wolności i własności oraz rządy za zgodą rządzonych stały się ideami założycielskimi liberalizmu.
Kluczowe idee
- Tabula rasa
- Prawa naturalne
- Tolerancja
- Rządy za zgodą rządzonych
Uczniowie: Anthony Ashley-Cooper
Wpływ
Pod wpływem 3
Francis Bacon
pod wpływem
Locke’s ‘historical, plain method’ of describing the mind’s ideas in the Essay (1689) follows the Baconian natural history practised in the early Royal Society, as P. Anstey argues. J. Locke, An Essay concerning Human Understanding (1689), Introduction; P. R. Anstey, John Locke and Natural Philosophy (2011); SEP “John Locke”
Źródło: szkic AI
Francis Bacon › 1561–1626
Hugo Grotius
pod wpływem ✓
Locke worked out the property theory of the Two Treatises (1689) in dialogue with Grotius, whose On the Law of War and Peace he recommended for education (1693). J. Locke, Two Treatises of Government (1689); Some Thoughts concerning Education (1693); J. Tully, A Discourse on Property: John Locke and His Adversaries (1980); SEP “John Locke”
Hugo Grotius › 1583–1645
Pierre Gassendi
pod wpływem sporne
During his years in France (1675–79) Locke met François Bernier, whose abridgement spread Gassendi’s philosophy; how much the Essay owes to Gassendi is disputed. F. Bernier, Abrégé de la philosophie de Gassendi (1674–78); R. W. Puster, Britische Gassendi-Rezeption am Beispiel John Lockes (1991); T. M. Lennon, The Battle of the Gods and Giants (1993); SEP “Pierre Gassendi”
Źródło: szkic AI
Pierre Gassendi › 1592–1655
Wpływ na 12
Monteskiusz
wpływ na
Montesquieu’s account of the English constitution in The Spirit of the Laws (1748) is commonly read as recasting Locke’s legislative and executive powers into three separated powers. Montesquieu, De l’esprit des lois (1748), Book XI; J. Locke, Second Treatise of Government (1689); SEP “Montesquieu”
Źródło: także w InPhO · InPhO
Monteskiusz › 1689–1755
Voltaire
wpływ na ✓
In the Philosophical Letters (1734) Voltaire praised Locke’s modest ‘history of the soul’ and his suggestion that God could give matter the power of thought. Voltaire, Lettres philosophiques (1734), “Sur M. Locke”; SEP “Voltaire”
Źródło: także w Wikidanych · Wikidata
Voltaire › 1694–1778
Jean-Jacques Rousseau
wpływ na
Rousseau’s Emile (1762) builds on ‘the wise Locke’ and his Some Thoughts concerning Education (1693), while rejecting its maxim of reasoning with children. J.-J. Rousseau, Émile ou De l’éducation (1762); J. Locke, Some Thoughts concerning Education (1693); SEP “Jean Jacques Rousseau”
Źródło: także w InPhO · InPhO
Jean-Jacques Rousseau › 1712–1778
Moses Mendelssohn
wpływ na ✓
In Jerusalem (1783) Mendelssohn took up Locke’s distinction between state and church from the Letter concerning Toleration (1689), arguing that neither may coerce belief. M. Mendelssohn, Jerusalem oder über religiöse Macht und Judentum (1783); J. Locke, Epistola de tolerantia (1689); SEP “Moses Mendelssohn”
Źródło: także w Wikidanych · Wikidata
Moses Mendelssohn › 1729–1786
John Rawls
wpływ na ✓
Rawls sought to carry the social contract of Locke, Rousseau and Kant ‘to a higher level of abstraction’ in the original position (A Theory of Justice, 1971). J. Rawls, A Theory of Justice (1971); Lectures on the History of Political Philosophy, ed. S. Freeman (2007)
John Rawls › 1921–2002
Robert Nozick
wpływ na
Nozick started from Locke’s state of nature and natural rights and reworked his proviso on just acquisition for an entitlement theory of justice (Anarchy, State, and Utopia, 1974). R. Nozick, Anarchy, State, and Utopia (1974); J. Locke, Two Treatises of Government (1689); SEP “Libertarianism”
Źródło: także w InPhO · InPhO
Robert Nozick › 1938–2002
Pokaż wszystko (12)Pokaż mniej
Damaris Masham
wpływ na
Masham’s Occasional Thoughts (1705), written in Locke’s circle at Oates, argues in a Lockean spirit that women must understand the reasons for their religious and moral beliefs. D. Masham, Occasional Thoughts in Reference to a Vertuous or Christian Life (1705); SEP “Lady Damaris Masham”
Źródło: szkic AI
Damaris Masham › 1659–1708
John Toland
wpływ na
Toland’s Christianity not Mysterious (1696) applied the theory of knowledge of Locke’s Essay to religion: nothing in the Gospel is contrary to reason or above it. J. Toland, Christianity not Mysterious (1696); J. Locke, replies to Stillingfleet (1697–99); S. H. Daniel, John Toland: His Methods, Manners, and Mind (1984)
Źródło: szkic AI
John Toland › 1670–1722
Émilie du Châtelet
wpływ na
In the Institutions de physique (1740) Du Châtelet set aside Locke’s modest view of metaphysics, arguing with Leibniz’s sufficient reason that Newtonian physics needs firmer metaphysical foundations. É. Du Châtelet, Institutions de physique (1740); R. Hagengruber (ed.), Emilie du Châtelet between Leibniz and Newton (2012); SEP “Émilie Du Châtelet”
Źródło: szkic AI
Émilie du Châtelet › 1706–1749
Denis Diderot
wpływ na
Diderot’s Letter on the Blind (1749) took up Molyneux’s question from Locke’s Essay and asked, through the blind mathematician Saunderson, how ideas depend on the senses. D. Diderot, Lettre sur les aveugles à l’usage de ceux qui voient (1749); SEP “Denis Diderot”; SEP “Molyneux’s Problem”
Źródło: szkic AI
Denis Diderot › 1713–1784
Mary Wollstonecraft
wpływ na
Wollstonecraft built on Locke’s view that the mind is formed by experience and education, arguing women’s apparent weakness is an effect of their upbringing (Rights of Woman, 1792). M. Wollstonecraft, A Vindication of the Rights of Woman (1792); SEP “Mary Wollstonecraft”
Źródło: szkic AI
Mary Wollstonecraft › 1759–1797
Derek Parfit
wpływ na
Parfit developed Locke’s memory criterion into psychological continuity – overlapping chains of memories, intentions and character – and asked whether identity is what matters (Reasons and Persons, 1984). D. Parfit, Reasons and Persons (1984); J. Locke, An Essay concerning Human Understanding (2nd ed., 1694), “Of Identity and Diversity”; SEP “Locke on Personal Identity”
Źródło: szkic AI
Derek Parfit › 1942–2017
Krytyka
Krytyka ze strony 11
Anthony Ashley-Cooper uczeń/uczennica
uczeń/uczennica ✓
The first Earl of Shaftesbury put Locke, his physician and adviser, in charge of the education of his grandson, the later third Earl; the two remained friends until Locke’s death, although the pupil came to reject much of Locke’s philosophy. SEP “Lord Shaftesbury [Anthony Ashley Cooper, 3rd Earl of Shaftesbury]”
Źródło: szkic AI
krytyka ze strony
Shaftesbury wrote that Locke struck ‘the home blow’ by denying innate moral ideas and making virtue depend on fashion and custom (letter to Michael Ainsworth, 1709). Shaftesbury to M. Ainsworth, 3 June 1709, in Several Letters Written by a Noble Lord to a Young Man at the University (1716); SEP “Lord Shaftesbury”
Źródło: szkic AI
Anthony Ashley-Cooper › 1671–1713
George Berkeley wpływ na
wpływ na ✓
In the New Theory of Vision (1709) Berkeley took up Molyneux’s question from Locke’s Essay, agreeing with Locke’s negative answer and building his theory of vision on it. G. Berkeley, An Essay towards a New Theory of Vision (1709); J. Locke, An Essay concerning Human Understanding (2nd ed., 1694); SEP “Molyneux’s Problem”
krytyka ze strony
Berkeley rejected Locke’s abstract general ideas – a triangle neither oblique nor right-angled – and his distinction of primary and secondary qualities (Principles, 1710). G. Berkeley, Principles of Human Knowledge (1710), Introduction §§6–20, Part I §§9–15; J. Locke, Essay IV.vii.9; SEP “George Berkeley”
Źródło: szkic AI
George Berkeley › 1685–1753
Thomas Reid wpływ na
wpływ na
Reid kept Locke’s primary–secondary quality distinction but recast it: primary qualities are conceived directly, secondary only relatively (Essays on the Intellectual Powers, 1785). T. Reid, An Inquiry into the Human Mind (1764); Essays on the Intellectual Powers of Man (1785); SEP “Thomas Reid”
Źródło: szkic AI
krytyka ze strony
With the ‘brave officer’ Reid argued that Locke’s memory criterion of personal identity breaks transitivity: the general would be and not be the flogged boy (Essays, 1785, III.6). T. Reid, Essays on the Intellectual Powers of Man (1785), III.6; J. Locke, Essay II.xxvii; SEP “Thomas Reid”
Źródło: szkic AI
Thomas Reid › 1710–1796
David Hume wpływ na
wpływ na ✓
Hume took over Locke’s principle that all ideas come from experience, recasting it as the thesis that every simple idea copies a prior impression (Treatise, 1739). D. Hume, A Treatise of Human Nature (1739); J. Locke, An Essay concerning Human Understanding (1689); SEP “David Hume”
krytyka ze strony
Hume objected that Locke drew the idea of power from reasoning, though no reasoning can yield a new simple idea (Treatise, 1739, 1.3.14; Enquiry VII). D. Hume, A Treatise of Human Nature (1739), 1.3.14; An Enquiry concerning Human Understanding (1748), VII, note; J. Locke, Essay II.xxi
Źródło: szkic AI
David Hume › 1711–1776
Immanuel Kant
krytyka ze strony
Kant objected that Locke derived the pure concepts of the understanding from experience, a ‘physiology’ of the understanding that cannot show their necessity (Critique of Pure Reason, 1781). I. Kant, Kritik der reinen Vernunft, A ix; §§ 13–14 (B 118–119, B 127–128)
Źródło: szkic AI
Immanuel Kant › 1724–1804
Jeremy Bentham wpływ na
wpływ na
Building on the empiricist psychology of Locke and Hume, Bentham took pleasure and pain as the ultimate motives and measures of action (Principles of Morals and Legislation, 1789). J. Bentham, An Introduction to the Principles of Morals and Legislation (1789); J. Locke, An Essay concerning Human Understanding (1689); IEP “Jeremy Bentham”
Źródło: także w InPhO · InPhO
krytyka ze strony
Bentham dismissed the original contract as a fiction (against Blackstone, 1776) and natural rights as ‘nonsense upon stilts’ (against the French Declaration), both central to Locke. J. Bentham, A Fragment on Government (1776), ch. I §§36–48; Nonsense upon Stilts (written c. 1795); SEP “Jeremy Bentham”
Źródło: szkic AI
Jeremy Bentham › 1748–1832
Pokaż wszystko (11)Pokaż mniej
Gottfried Wilhelm Leibniz
krytyka ze strony
In the New Essays (written 1704, published 1765) Leibniz defended innate ideas against Locke: the mind is not a blank tablet but like veined marble. G. W. Leibniz, Nouveaux essais sur l’entendement humain (1704; publ. 1765), Preface and Book I
Źródło: szkic AI
Gottfried Wilhelm Leibniz › 1646–1716
Mary Astell
krytyka ze strony
Astell attacked Locke’s suggestion that matter might think (The Christian Religion, 1705) and asked why, if all men are born free, women are born slaves (1706). M. Astell, The Christian Religion, as Profess’d by a Daughter of the Church of England (1705); Some Reflections upon Marriage, 3rd ed. (1706), Preface; SEP “Mary Astell”
Źródło: szkic AI
Mary Astell › 1666–1731
Carole Pateman
krytyka ze strony
Pateman objected that Locke, rejecting Filmer’s paternal power, kept husbands’ natural conjugal right, as ‘the abler and the stronger’, outside the social contract (The Sexual Contract, 1988). C. Pateman, The Sexual Contract (1988); J. Locke, Second Treatise of Government (1689), § 82
Źródło: szkic AI
Carole Pateman › ur. 1940
Charles W. Mills
krytyka ze strony
Mills argued that Locke’s theory of property through labour let Native American land appear as vacant waste – part of a ‘racial contract’ (The Racial Contract, 1997). C. W. Mills, The Racial Contract (1997); J. Locke, Second Treatise of Government (1689), ch. V
Źródło: szkic AI
Charles W. Mills › 1951–2021
Brian Burkhart
krytyka ze strony
Burkhart argued that Locke’s labour theory of property made Indigenous land appear unowned, a concept framed to exclude Indigenous peoples (Indigenizing Philosophy through the Land, 2019). B. Burkhart, Indigenizing Philosophy through the Land (2019); J. Locke, Second Treatise of Government (1689), ch. V
Źródło: szkic AI
Brian Burkhart › osoba współczesna
Krytykuje 3
Arystoteles
krytykuje
Locke denied that Aristotle’s syllogism is the instrument of reasoning: God did not leave it ‘to Aristotle to make them rational’ (An Essay concerning Human Understanding, 1689). J. Locke, An Essay concerning Human Understanding (1689), IV.xvii.4
Źródło: szkic AI
Arystoteles › 384–322 p.n.e.
Thomas Hobbes pod wpływem
pod wpływem ✓
Locke’s early Two Tracts on Government (1660–62) defended an absolute magistrate close to Hobbes; later he kept the state of nature and consent but denied reading Hobbes closely. J. Locke, Two Tracts on Government, ed. P. Abrams (1967); replies to Stillingfleet (1697–99); SEP “Locke’s Political Philosophy”
krytykuje
Locke set the state of nature apart from the state of war and rejected absolute rule as its remedy (Second Treatise, 1689, §§19, 93); Hobbes is not named. J. Locke, Second Treatise of Government (1689), §§13, 19, 90–94; SEP “Locke’s Political Philosophy”
Źródło: szkic AI
Thomas Hobbes › 1588–1679
Kartezjusz pod wpływem
pod wpływem ✓
According to Damaris Masham, Descartes’ writings first gave Locke a relish for philosophy, for he found them intelligible even where he disagreed (letter to Le Clerc, 1705). D. Masham, letter to J. Le Clerc (Jan. 1705); M. Cranston, John Locke: A Biography (1957); SEP “John Locke”
krytykuje
Locke denied innate ideas (Essay, 1689, Book I) and, against the Cartesians, that the soul always thinks, since thinking is its action, not its essence (II.i.10). J. Locke, An Essay concerning Human Understanding (1689), I.ii–iv, II.i.10–19; SEP “John Locke”
Źródło: szkic AI
Kartezjusz › 1596–1650
Dzieła
Przeciw patriarchalnemu boskiemu prawu królów u Filmera: życie, wolność, własność – i prawo oporu.
Rozdział Kościoła od państwa.
Brak wrodzonych idei: cała wiedza pochodzi z doświadczenia.
Stanowisko
Locke asked where our ideas come from and answered: from experience. At birth the mind is like a blank sheet; all ideas arise from sensation and reflection, and we should not claim knowledge beyond what they warrant. He distinguished primary qualities of bodies from secondary qualities and examined personal identity through consciousness and memory. In politics he argued that people have natural rights to life, liberty and property, and that government exists by consent to protect them; a government that violates them may be resisted. His plea for religious toleration was equally influential. Locke is often counted the father of empiricism and of political liberalism, and the American founders drew on him. He was also an investor in the slave-trading Royal African Company and was involved in drafting the Fundamental Constitutions of Carolina (1669), which gave every freeman “absolute power and authority” over the people he held in slavery; his labour theory of property was used to justify taking Native American land.
Życie i kontekst
Born in 1632 in Wrington, Somerset, Locke studied at Christ Church, Oxford, and trained in medicine. As physician and adviser to the Earl of Shaftesbury he became involved in Whig politics and had to flee to the Netherlands in 1683. He returned after the Glorious Revolution of 1688 and published his major works in quick succession. He died in 1704.
Dalsze główne dzieła
- A Letter Concerning Toleration (1689)
- Two Treatises of Government (1689)
- An Essay Concerning Human Understanding (1689)
- Some Thoughts Concerning Education (1693)
- The Reasonableness of Christianity (1695)
Pojawia się w
- Podróż „Wątpienie i ja” · Przystanek 4 z 10
- Podróż „Co jest sprawiedliwe?” · Przystanek 4 z 10
Stan na listopad 2026 · Źródła · Ulepsz tę stronę · Jak powstaje Agora