John Locke (1632-1704) added the chapter in which he treats persons and their persistence conditi... more John Locke (1632-1704) added the chapter in which he treats persons and their persistence conditions (Book 2, Chapter 27) to the second edition of An Essay Concerning Human Understanding in 1694, only after being encouraged to do so by William Molyneux (1692-1693). Nevertheless, Locke’s treatment of personal identity is one of the most discussed and debated aspects of his corpus. Locke’s discussion of persons received much attention from his contemporaries, ignited a heated debate over personal identity, and continues to influence and inform the debate over persons and their persistence conditions. This entry aims to first get clear on the basics of Locke’s position, when it comes to persons and personal identity, before turning to areas of the text that continue to be debated by historians of philosophy working to make sense of Locke’s picture of persons today. It then canvases how Locke’s discussion of persons was received by his contemporaries, and concludes by briefly addressing how those working in metaphysics in the twentieth and twenty-first centuries have responded to Locke’s view—giving the reader a glimpse of Locke’s lasting impact and influence on the debate over personal identity.
There are many reasons to include texts written by women in early modern philosophy courses. The ... more There are many reasons to include texts written by women in early modern philosophy courses. The most obvious one is accuracy: women helped to shape the philosophical landscape of the time. Thus, to craft a syllabus that wholly excludes women is to give students an inaccurate picture of the early modern period. Since it seems safe to assume that we all aim for accuracy, this should be reason enough to include women writers in our courses. This article nonetheless offers an additional reason: when students are exposed to philosophical texts written by women, they learn that women have been, are, and can be philosophers. Given how underrepresented women are in philosophy, this finding is significant. If we aim to change the face of philosophy—so that it includes more women—we must include texts written by women in our syllabi. The article considers various obstacles faced by those who work to respond to this call to action.
John Locke discusses the notions of identity and diversity in Book 2, Chapter 27 of An Essay Conc... more John Locke discusses the notions of identity and diversity in Book 2, Chapter 27 of An Essay Concerning Human Understanding. At the beginning of this much-discussed chapter, Locke posits the place-time-kind principle. According to this principle, no two things of the same kind can be in the same place at the same time (2.27.1). Just what Locke means by this is unclear, however. So too is whether this principle causes problems for Locke, and whether these problems can be resolved. This is significant because the place-time-kind principle is foundational to Locke's discussion of identity. Moreover, the place-time-kind principle stands at the center of a number of lively and long-standing debates in Locke scholarship. These include the debates over the ontological status of Lockean persons, and whether Locke is a relative identity theorist, to name just two. In this paper, I offer a survey of how Locke's place-time-kind principle has been interpreted in the secondary literature. The aim of this taxonomy is to clarify where the differences between competing interpretations lie, and additionally show just how challenging it is to determine which reading is best.
Journal of the American Philosophical Association, 2018
One of the most basic questions an ontology can address is: How many things, or substances, are t... more One of the most basic questions an ontology can address is: How many things, or substances, are there? A monist will say, ‘just one’. But there are different stripes of monism, and where the borders between these different views lie rests on the question, ‘To what does this “oneness” apply?’ Some monists apply ‘oneness’ to existence. Others apply ‘oneness’ to types. Determining whether a philosopher is a monist and deciphering what this is supposed to mean is no easy task, especially when it comes to those writing in the early modern period because many philosophers of the sixteenth, seventeenth, and eighteenth centuries include God in their ontologies. In The Principles, Anne Finch Conway offers an ontology that is often described as being both ‘vitalist’ and ‘monist’. I take this to mean that, for Conway, all that exists is in some way alive and that if asked ‘How many things, or substances, are there?’ Conway would say, ‘Just one’. But to what does this ‘oneness’ apply? And where...
The Minnesota Center for Canon Expansion and Change (CCEC) seeks applications for participants in... more The Minnesota Center for Canon Expansion and Change (CCEC) seeks applications for participants in the inaugural Summer Program. Participants will take part in a week-long collaborative workshop, in which they learn about figures in an expanded canon of early modern philosophy (such as Anton Wilhelm Amo, Margaret Cavendish, and Anne Conway) and cutting-edge research on them; discuss inclusive, student-centered, and equitable pedagogy; and collaboratively craft their own (collective) early modern course syllabus. After the workshop, participants and guides will meet regularly and continue to communicate as their courses (and future versions of it) are implemented. Participants will also receive an award from CCEC attesting to their experience with canon expansion and inclusive teaching. The workshop guides are the co-founders of the Center for Canon Expansion and Change (CCEC) as well as outside experts.
Philosophy remains far behind other fields in the humanities with respect to the project of canon... more Philosophy remains far behind other fields in the humanities with respect to the project of canon expansion; thus, attempts to expand the philosophical canon rely, in part, on the scholarship of those in other humanities disciplines. This chapter highlights several challenges that historians of philosophy face in the project of canon expansion due to differences in disciplinary norms; it then shows how the contributions of scholars outside of philosophy can deepen and expand the understanding historians of philosophy have of early modern women philosophers and their works; and it concludes by suggesting that some of the issues considered here are challenges faced not only by those working in the history of philosophy, but by anyone working to recover the intellectual lives of women. The chapter highlights several ways that intimate details of women scholars’ personal lives regularly bleed into discussions of their work, and maintains that when the personal seeps into the intellectual, female intellectual authority is diminished.
In this chapter I explore whether what’s come to be known as Locke’s ‘Midwifery Notes’ reveals th... more In this chapter I explore whether what’s come to be known as Locke’s ‘Midwifery Notes’ reveals that Locke has a tendency toward a sexist epistemology. I argue that it doesn’t appear as if Locke is challenging women as epistemic agents per se in this document, but rather the efficacy of midwives. I then consider whether Locke has the kind of attitude that undergirds the eventual divide between obstetrics and midwifery as it arises in the US – a divide taken to be teeming with sexist assumptions on the obstetrics’ side. I argue that this kind of reading is ruled out given what Locke says about the practices of midwives in the ‘Midwifery Notes’ and what he says about medical practice more generally in ‘Anatomia.’ Nevertheless, there is something different about Locke’s tone in the ‘Midwifery Notes’ and it’s worth considering how the trope of the ‘meddling’ or ‘useless’ woman is playing a role in this often overlooked text.
John Locke (1632–1704) is considered one of the most important philosophers of the modern era and... more John Locke (1632–1704) is considered one of the most important philosophers of the modern era and the first of what are often called ‘the Great British Empiricists.’ His major work, An Essay Concerning Human Understanding, was the single most widely read academic text in Britain for fifty years after its publication and set new limits to the scope and certainty of what we can claim to know about ourselves and the natural world. The Declaration of Independence and the United States Constitution were both highly influenced by Locke’s libertarian philosophical ideas, and Locke continues to have an impact on political thought, both conservative and liberal. It is less commonly known that Locke was a practicing physician, an influential interpreter of the Bible, and a policy maker in the English Carolina colonies.
The Lockean Mind provides a comprehensive survey of Locke’s work, not only placing it in its historical context but also exploring its contemporary significance. Comprising almost sixty chapters by a superb team of international contributors, the volume is divided into twelve parts covering the full range of Locke’s thought:
Historical Background Locke’s Interlocutors Locke’s Epistemology Locke’s Philosophy of Mind Locke on Philosophy of Language and Logic Locke’s Metaphysics Locke’s Natural Philosophy Locke’s Moral Philosophy Locke on Education Locke’s Political Philosophy Locke’s Social Philosophy Locke on Religion Essential reading for students and researchers in philosophy, Locke’s work is central to epistemology; metaphysics; philosophy of mind; philosophy of language; natural philosophy; ethical, legal-political, and social philosophy; as well as philosophy of education and philosophy of religion. This volume will also be a valuable resource to those in related humanities and social sciences disciplines with an interest in John Locke.
Berkeley’s two most obvious targets in Alciphron are Shaftesbury and Mandeville. However, as nume... more Berkeley’s two most obvious targets in Alciphron are Shaftesbury and Mandeville. However, as numerous commentators have pointed out, there is good reason to think Berkeley additionally targets Anthony Collins in this dialogue. In this paper, I bolster David Berman’s claim that “Collins looms large in the background” of Dialogue VII, and put some meat on the bones of Raymond Martin and John Barresi’s passing suggestion that there is a connection between the Clarke-Collins Correspondence, Alciphron, and the objection that Berkeley raises regarding persons and their persistence conditions therein. Specifically, I argue that we have evidence that Berkeley’s objection to consciousness-based views of personal identity, as found in VII.8, is a response to a challenge that Collins raises to Clarke in “An Answer to Mr. Clarke’s Third Defense of his Letter to Mr. Dodwell.” This is significant not just because this objection is usually—and consistently—taken to be an objection to Locke, but also because Berkeley’s objection works against Collins’s theory of personal identity in a way that it doesn’t against Locke’s.
Feminist work in the history of philosophy has been going on for several decades. Some scholars h... more Feminist work in the history of philosophy has been going on for several decades. Some scholars have focused on the ways philosophical concepts are themselves gendered. Others have recovered women writers who were well known in their own time but forgotten in ours, while still others have firmly placed into a philosophical context the works of women writers long celebrated within other disciplines in the humanities. The recovery of women writers has challenged the myth that there are no women in the history of philosophy, but it has not eradicated it. What, we may ask, is impeding our progress? This paper argues that so often we treat early modern women philosophers' texts in ways that are different from, or inconsistent with, the explicit commitments of the analytic tradition, and in so doing, we may be triggering our audiences to reject these women as philosophers , and their texts as philosophical. Moreover, this is the case despite our intention to achieve precisely the opposite effect.
John Locke (1632-1704) added the chapter in which he treats persons and their persistence conditi... more John Locke (1632-1704) added the chapter in which he treats persons and their persistence conditions (Book 2, Chapter 27) to the second edition of An Essay Concerning Human Understanding in 1694, only after being encouraged to do so by William Molyneux (1692-1693). Nevertheless, Locke’s treatment of personal identity is one of the most discussed and debated aspects of his corpus. Locke’s discussion of persons received much attention from his contemporaries, ignited a heated debate over personal identity, and continues to influence and inform the debate over persons and their persistence conditions. This entry aims to first get clear on the basics of Locke’s position, when it comes to persons and personal identity, before turning to areas of the text that continue to be debated by historians of philosophy working to make sense of Locke’s picture of persons today. It then canvases how Locke’s discussion of persons was received by his contemporaries, and concludes by briefly addressing how those working in metaphysics in the twentieth and twenty-first centuries have responded to Locke’s view—giving the reader a glimpse of Locke’s lasting impact and influence on the debate over personal identity.
Wiley Blackwell Encyclopedia of Philosophy of Religion, 2021
This entry explores two features of John Locke's (1632-1704) theological commitments: the existen... more This entry explores two features of John Locke's (1632-1704) theological commitments: the existence and nature of God; and, the nature of punishment in the afterlife. Locke argues for a cogitative and immaterial God. Locke also denies eternal damnation, or eternal punishment and torment in the afterlife. The goal of this entry is to not only showcase Locke's often overlooked discussion of eternal damnation, but also to show how this discussion, and Locke's treatment of God, link up with his groundbreaking and influential discussion of persons and their persistence conditions.
Journal of the American Philosophical Association, 2018
One of the most basic questions an ontology can address is: How many things, or substances, are t... more One of the most basic questions an ontology can address is: How many things, or substances, are there? A monist will say, "just one." But, there are different stripes of monism, and where the borders between these different views lie rests on the question, "To what does this ‘oneness’ apply?" Some monists apply "oneness" to existence. Others apply "oneness" to types. Determining whether a philosopher is a monist, and deciphering what this is supposed to mean, is no easy task, especially when it comes to those writing in the early modern period, given that so many philosophers of the sixteenth-eighteenth centuries include God in their ontologies. In The Principles, Anne Finch Conway offers an ontology which is often described as being both “vitalist” and “monist.” I take this to mean that, for Conway, all that exists is in some way alive, and that, if asked “How many things, or substances, are there?” Conway would say, “Just one.” But to what does this “oneness” apply? And where does the point of disagreement between Conway and her interlocutors, Hobbes, Spinoza, More, and Descartes lie? In this paper, I argue that determining the answer to this first question turns out to be quite difficult. Nevertheless, we can still make sense of the second.
John Locke (1632-1704) added the chapter in which he treats persons and their persistence conditi... more John Locke (1632-1704) added the chapter in which he treats persons and their persistence conditions (Book 2, Chapter 27) to the second edition of An Essay Concerning Human Understanding in 1694, only after being encouraged to do so by William Molyneux (1692-1693). Nevertheless, Locke’s treatment of personal identity is one of the most discussed and debated aspects of his corpus. Locke’s discussion of persons received much attention from his contemporaries, ignited a heated debate over personal identity, and continues to influence and inform the debate over persons and their persistence conditions. This entry aims to first get clear on the basics of Locke’s position, when it comes to persons and personal identity, before turning to areas of the text that continue to be debated by historians of philosophy working to make sense of Locke’s picture of persons today. It then canvases how Locke’s discussion of persons was received by his contemporaries, and concludes by briefly addressing how those working in metaphysics in the twentieth and twenty-first centuries have responded to Locke’s view—giving the reader a glimpse of Locke’s lasting impact and influence on the debate over personal identity.
There are many reasons to include texts written by women in early modern philosophy courses. The ... more There are many reasons to include texts written by women in early modern philosophy courses. The most obvious one is accuracy: women helped to shape the philosophical landscape of the time. Thus, to craft a syllabus that wholly excludes women is to give students an inaccurate picture of the early modern period. Since it seems safe to assume that we all aim for accuracy, this should be reason enough to include women writers in our courses. This article nonetheless offers an additional reason: when students are exposed to philosophical texts written by women, they learn that women have been, are, and can be philosophers. Given how underrepresented women are in philosophy, this finding is significant. If we aim to change the face of philosophy—so that it includes more women—we must include texts written by women in our syllabi. The article considers various obstacles faced by those who work to respond to this call to action.
John Locke discusses the notions of identity and diversity in Book 2, Chapter 27 of An Essay Conc... more John Locke discusses the notions of identity and diversity in Book 2, Chapter 27 of An Essay Concerning Human Understanding. At the beginning of this much-discussed chapter, Locke posits the place-time-kind principle. According to this principle, no two things of the same kind can be in the same place at the same time (2.27.1). Just what Locke means by this is unclear, however. So too is whether this principle causes problems for Locke, and whether these problems can be resolved. This is significant because the place-time-kind principle is foundational to Locke's discussion of identity. Moreover, the place-time-kind principle stands at the center of a number of lively and long-standing debates in Locke scholarship. These include the debates over the ontological status of Lockean persons, and whether Locke is a relative identity theorist, to name just two. In this paper, I offer a survey of how Locke's place-time-kind principle has been interpreted in the secondary literature. The aim of this taxonomy is to clarify where the differences between competing interpretations lie, and additionally show just how challenging it is to determine which reading is best.
Journal of the American Philosophical Association, 2018
One of the most basic questions an ontology can address is: How many things, or substances, are t... more One of the most basic questions an ontology can address is: How many things, or substances, are there? A monist will say, ‘just one’. But there are different stripes of monism, and where the borders between these different views lie rests on the question, ‘To what does this “oneness” apply?’ Some monists apply ‘oneness’ to existence. Others apply ‘oneness’ to types. Determining whether a philosopher is a monist and deciphering what this is supposed to mean is no easy task, especially when it comes to those writing in the early modern period because many philosophers of the sixteenth, seventeenth, and eighteenth centuries include God in their ontologies. In The Principles, Anne Finch Conway offers an ontology that is often described as being both ‘vitalist’ and ‘monist’. I take this to mean that, for Conway, all that exists is in some way alive and that if asked ‘How many things, or substances, are there?’ Conway would say, ‘Just one’. But to what does this ‘oneness’ apply? And where...
The Minnesota Center for Canon Expansion and Change (CCEC) seeks applications for participants in... more The Minnesota Center for Canon Expansion and Change (CCEC) seeks applications for participants in the inaugural Summer Program. Participants will take part in a week-long collaborative workshop, in which they learn about figures in an expanded canon of early modern philosophy (such as Anton Wilhelm Amo, Margaret Cavendish, and Anne Conway) and cutting-edge research on them; discuss inclusive, student-centered, and equitable pedagogy; and collaboratively craft their own (collective) early modern course syllabus. After the workshop, participants and guides will meet regularly and continue to communicate as their courses (and future versions of it) are implemented. Participants will also receive an award from CCEC attesting to their experience with canon expansion and inclusive teaching. The workshop guides are the co-founders of the Center for Canon Expansion and Change (CCEC) as well as outside experts.
Philosophy remains far behind other fields in the humanities with respect to the project of canon... more Philosophy remains far behind other fields in the humanities with respect to the project of canon expansion; thus, attempts to expand the philosophical canon rely, in part, on the scholarship of those in other humanities disciplines. This chapter highlights several challenges that historians of philosophy face in the project of canon expansion due to differences in disciplinary norms; it then shows how the contributions of scholars outside of philosophy can deepen and expand the understanding historians of philosophy have of early modern women philosophers and their works; and it concludes by suggesting that some of the issues considered here are challenges faced not only by those working in the history of philosophy, but by anyone working to recover the intellectual lives of women. The chapter highlights several ways that intimate details of women scholars’ personal lives regularly bleed into discussions of their work, and maintains that when the personal seeps into the intellectual, female intellectual authority is diminished.
In this chapter I explore whether what’s come to be known as Locke’s ‘Midwifery Notes’ reveals th... more In this chapter I explore whether what’s come to be known as Locke’s ‘Midwifery Notes’ reveals that Locke has a tendency toward a sexist epistemology. I argue that it doesn’t appear as if Locke is challenging women as epistemic agents per se in this document, but rather the efficacy of midwives. I then consider whether Locke has the kind of attitude that undergirds the eventual divide between obstetrics and midwifery as it arises in the US – a divide taken to be teeming with sexist assumptions on the obstetrics’ side. I argue that this kind of reading is ruled out given what Locke says about the practices of midwives in the ‘Midwifery Notes’ and what he says about medical practice more generally in ‘Anatomia.’ Nevertheless, there is something different about Locke’s tone in the ‘Midwifery Notes’ and it’s worth considering how the trope of the ‘meddling’ or ‘useless’ woman is playing a role in this often overlooked text.
John Locke (1632–1704) is considered one of the most important philosophers of the modern era and... more John Locke (1632–1704) is considered one of the most important philosophers of the modern era and the first of what are often called ‘the Great British Empiricists.’ His major work, An Essay Concerning Human Understanding, was the single most widely read academic text in Britain for fifty years after its publication and set new limits to the scope and certainty of what we can claim to know about ourselves and the natural world. The Declaration of Independence and the United States Constitution were both highly influenced by Locke’s libertarian philosophical ideas, and Locke continues to have an impact on political thought, both conservative and liberal. It is less commonly known that Locke was a practicing physician, an influential interpreter of the Bible, and a policy maker in the English Carolina colonies.
The Lockean Mind provides a comprehensive survey of Locke’s work, not only placing it in its historical context but also exploring its contemporary significance. Comprising almost sixty chapters by a superb team of international contributors, the volume is divided into twelve parts covering the full range of Locke’s thought:
Historical Background Locke’s Interlocutors Locke’s Epistemology Locke’s Philosophy of Mind Locke on Philosophy of Language and Logic Locke’s Metaphysics Locke’s Natural Philosophy Locke’s Moral Philosophy Locke on Education Locke’s Political Philosophy Locke’s Social Philosophy Locke on Religion Essential reading for students and researchers in philosophy, Locke’s work is central to epistemology; metaphysics; philosophy of mind; philosophy of language; natural philosophy; ethical, legal-political, and social philosophy; as well as philosophy of education and philosophy of religion. This volume will also be a valuable resource to those in related humanities and social sciences disciplines with an interest in John Locke.
Berkeley’s two most obvious targets in Alciphron are Shaftesbury and Mandeville. However, as nume... more Berkeley’s two most obvious targets in Alciphron are Shaftesbury and Mandeville. However, as numerous commentators have pointed out, there is good reason to think Berkeley additionally targets Anthony Collins in this dialogue. In this paper, I bolster David Berman’s claim that “Collins looms large in the background” of Dialogue VII, and put some meat on the bones of Raymond Martin and John Barresi’s passing suggestion that there is a connection between the Clarke-Collins Correspondence, Alciphron, and the objection that Berkeley raises regarding persons and their persistence conditions therein. Specifically, I argue that we have evidence that Berkeley’s objection to consciousness-based views of personal identity, as found in VII.8, is a response to a challenge that Collins raises to Clarke in “An Answer to Mr. Clarke’s Third Defense of his Letter to Mr. Dodwell.” This is significant not just because this objection is usually—and consistently—taken to be an objection to Locke, but also because Berkeley’s objection works against Collins’s theory of personal identity in a way that it doesn’t against Locke’s.
Feminist work in the history of philosophy has been going on for several decades. Some scholars h... more Feminist work in the history of philosophy has been going on for several decades. Some scholars have focused on the ways philosophical concepts are themselves gendered. Others have recovered women writers who were well known in their own time but forgotten in ours, while still others have firmly placed into a philosophical context the works of women writers long celebrated within other disciplines in the humanities. The recovery of women writers has challenged the myth that there are no women in the history of philosophy, but it has not eradicated it. What, we may ask, is impeding our progress? This paper argues that so often we treat early modern women philosophers' texts in ways that are different from, or inconsistent with, the explicit commitments of the analytic tradition, and in so doing, we may be triggering our audiences to reject these women as philosophers , and their texts as philosophical. Moreover, this is the case despite our intention to achieve precisely the opposite effect.
John Locke (1632-1704) added the chapter in which he treats persons and their persistence conditi... more John Locke (1632-1704) added the chapter in which he treats persons and their persistence conditions (Book 2, Chapter 27) to the second edition of An Essay Concerning Human Understanding in 1694, only after being encouraged to do so by William Molyneux (1692-1693). Nevertheless, Locke’s treatment of personal identity is one of the most discussed and debated aspects of his corpus. Locke’s discussion of persons received much attention from his contemporaries, ignited a heated debate over personal identity, and continues to influence and inform the debate over persons and their persistence conditions. This entry aims to first get clear on the basics of Locke’s position, when it comes to persons and personal identity, before turning to areas of the text that continue to be debated by historians of philosophy working to make sense of Locke’s picture of persons today. It then canvases how Locke’s discussion of persons was received by his contemporaries, and concludes by briefly addressing how those working in metaphysics in the twentieth and twenty-first centuries have responded to Locke’s view—giving the reader a glimpse of Locke’s lasting impact and influence on the debate over personal identity.
Wiley Blackwell Encyclopedia of Philosophy of Religion, 2021
This entry explores two features of John Locke's (1632-1704) theological commitments: the existen... more This entry explores two features of John Locke's (1632-1704) theological commitments: the existence and nature of God; and, the nature of punishment in the afterlife. Locke argues for a cogitative and immaterial God. Locke also denies eternal damnation, or eternal punishment and torment in the afterlife. The goal of this entry is to not only showcase Locke's often overlooked discussion of eternal damnation, but also to show how this discussion, and Locke's treatment of God, link up with his groundbreaking and influential discussion of persons and their persistence conditions.
Journal of the American Philosophical Association, 2018
One of the most basic questions an ontology can address is: How many things, or substances, are t... more One of the most basic questions an ontology can address is: How many things, or substances, are there? A monist will say, "just one." But, there are different stripes of monism, and where the borders between these different views lie rests on the question, "To what does this ‘oneness’ apply?" Some monists apply "oneness" to existence. Others apply "oneness" to types. Determining whether a philosopher is a monist, and deciphering what this is supposed to mean, is no easy task, especially when it comes to those writing in the early modern period, given that so many philosophers of the sixteenth-eighteenth centuries include God in their ontologies. In The Principles, Anne Finch Conway offers an ontology which is often described as being both “vitalist” and “monist.” I take this to mean that, for Conway, all that exists is in some way alive, and that, if asked “How many things, or substances, are there?” Conway would say, “Just one.” But to what does this “oneness” apply? And where does the point of disagreement between Conway and her interlocutors, Hobbes, Spinoza, More, and Descartes lie? In this paper, I argue that determining the answer to this first question turns out to be quite difficult. Nevertheless, we can still make sense of the second.
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The Lockean Mind provides a comprehensive survey of Locke’s work, not only placing it in its historical context but also exploring its contemporary significance. Comprising almost sixty chapters by a superb team of international contributors, the volume is divided into twelve parts covering the full range of Locke’s thought:
Historical Background
Locke’s Interlocutors
Locke’s Epistemology
Locke’s Philosophy of Mind
Locke on Philosophy of Language and Logic
Locke’s Metaphysics
Locke’s Natural Philosophy
Locke’s Moral Philosophy
Locke on Education
Locke’s Political Philosophy
Locke’s Social Philosophy
Locke on Religion
Essential reading for students and researchers in philosophy, Locke’s work is central to epistemology; metaphysics; philosophy of mind; philosophy of language; natural philosophy; ethical, legal-political, and social philosophy; as well as philosophy of education and philosophy of religion. This volume will also be a valuable resource to those in related humanities and social sciences disciplines with an interest in John Locke.
The Lockean Mind provides a comprehensive survey of Locke’s work, not only placing it in its historical context but also exploring its contemporary significance. Comprising almost sixty chapters by a superb team of international contributors, the volume is divided into twelve parts covering the full range of Locke’s thought:
Historical Background
Locke’s Interlocutors
Locke’s Epistemology
Locke’s Philosophy of Mind
Locke on Philosophy of Language and Logic
Locke’s Metaphysics
Locke’s Natural Philosophy
Locke’s Moral Philosophy
Locke on Education
Locke’s Political Philosophy
Locke’s Social Philosophy
Locke on Religion
Essential reading for students and researchers in philosophy, Locke’s work is central to epistemology; metaphysics; philosophy of mind; philosophy of language; natural philosophy; ethical, legal-political, and social philosophy; as well as philosophy of education and philosophy of religion. This volume will also be a valuable resource to those in related humanities and social sciences disciplines with an interest in John Locke.