约翰·洛克
在洛克看来，我们所有的观念都来自经验，而政府的存在只是为了保护人们对生命、自由和财产的自然权利。
定位
心灵是一块白板；生命、自由和财产的权利，以及基于同意的政府，成为自由主义的奠基观念。
核心思想
- 白板
- 自然权利
- 宽容
- 基于同意的政府
学生: 沙夫茨伯里
影响
受影响于 3
弗朗西斯·培根
受其影响
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”
依据: AI 草稿
弗朗西斯·培根 › 1561–1626
胡果·格劳秀斯
受其影响 ✓
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”
胡果·格劳秀斯 › 1583–1645
皮埃尔·伽桑狄
受其影响 存在争议
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”
依据: AI 草稿
皮埃尔·伽桑狄 › 1592–1655
影响了 12
孟德斯鸠
影响了
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”
依据: 亦见于 InPhO · InPhO
孟德斯鸠 › 1689–1755
让-雅克·卢梭
影响了
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”
依据: 亦见于 InPhO · InPhO
让-雅克·卢梭 › 1712–1778
摩西·门德尔松
影响了 ✓
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”
依据: 亦见于 Wikidata · Wikidata
摩西·门德尔松 › 1729–1786
约翰·罗尔斯
影响了 ✓
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)
约翰·罗尔斯 › 1921–2002
罗伯特·诺齐克
影响了
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”
依据: 亦见于 InPhO · InPhO
罗伯特·诺齐克 › 1938–2002
显示全部 (12)收起
达玛丽斯·马沙姆
影响了
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”
依据: AI 草稿
达玛丽斯·马沙姆 › 1659–1708
约翰·托兰德
影响了
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)
依据: AI 草稿
约翰·托兰德 › 1670–1722
埃米莉·迪·夏特莱
影响了
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”
依据: AI 草稿
埃米莉·迪·夏特莱 › 1706–1749
德尼·狄德罗
影响了
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”
依据: AI 草稿
德尼·狄德罗 › 1713–1784
玛丽·沃斯通克拉夫特
影响了
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”
依据: AI 草稿
玛丽·沃斯通克拉夫特 › 1759–1797
德里克·帕菲特
影响了
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”
依据: AI 草稿
德里克·帕菲特 › 1942–2017
批评
受批评于 11
沙夫茨伯里 教过
教过 ✓
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]”
依据: AI 草稿
受其批评
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”
依据: AI 草稿
沙夫茨伯里 › 1671–1713
乔治·贝克莱 影响了
影响了 ✓
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”
受其批评
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”
依据: AI 草稿
乔治·贝克莱 › 1685–1753
托马斯·里德 影响了
影响了
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”
依据: AI 草稿
受其批评
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”
依据: AI 草稿
托马斯·里德 › 1710–1796
大卫·休谟 影响了
影响了 ✓
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”
受其批评
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
依据: AI 草稿
大卫·休谟 › 1711–1776
伊曼努尔·康德
受其批评
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)
依据: AI 草稿
伊曼努尔·康德 › 1724–1804
杰里米·边沁 影响了
影响了
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”
依据: 亦见于 InPhO · InPhO
受其批评
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”
依据: AI 草稿
杰里米·边沁 › 1748–1832
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戈特弗里德·威廉·莱布尼茨
受其批评
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
依据: AI 草稿
戈特弗里德·威廉·莱布尼茨 › 1646–1716
玛丽·阿斯特尔
受其批评
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”
依据: AI 草稿
玛丽·阿斯特尔 › 1666–1731
卡罗尔·佩特曼
受其批评
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
依据: AI 草稿
卡罗尔·佩特曼 › 1940年生
查尔斯·W. 米尔斯
受其批评
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
依据: AI 草稿
查尔斯·W. 米尔斯 › 1951–2021
布赖恩·伯克哈特
受其批评
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
依据: AI 草稿
布赖恩·伯克哈特 › 同时代
批评了 3
亚里士多德
批评了
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
依据: AI 草稿
亚里士多德 › 公元前384—前322年
托马斯·霍布斯 受其影响
受其影响 ✓
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”
批评了
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”
依据: AI 草稿
托马斯·霍布斯 › 1588–1679
勒内·笛卡尔 受其影响
受其影响 ✓
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”
批评了
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”
依据: AI 草稿
勒内·笛卡尔 › 1596–1650
作品
立场
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.
生平与背景
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.
其他主要作品
- 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)
出现在
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