Download Studies on Locke: Sources, Contemporaries, and Legacy ( by Sarah Hutton, Paul Schuurman PDF
By Sarah Hutton, Paul Schuurman
John Cottingham within the anglophone philosophical international, there has, for a while, been a curious dating among the heritage of philosophy and modern philosophical - quiry. Many philosophers operating this present day almost forget about the background in their s- ject, it seems that relating to it as an antiquarian pursuit with little relevance to their “cutting-edge” learn. Conversely, there are historians of philosophy who seldom if ever problem themselves with the difficult technical debates that ll the journals dedicated to glossy analytic philosophy. each side are absolutely the poorer for this unusual bifurcation. For philosophy, like several components of our highbrow tradition, didn't come into life out of nowhere, yet used to be formed and nurtured via an extended culture; in uncovering the roots of that culture we start see present philoso- ical difficulties in a broader context and thereby enhance our figuring out in their signi cance. this is often absolutely a part of the justi cation for the perform, in nearly each college, of together with parts from the historical past of philosophy as a easy a part of the undergraduate curriculum. yet knowing is enriched by way of having a look forwards in addition to backwards, that is why a very good historian of philosophy won't simply be c- cerned with uncovering old principles, yet may be consistently alert to how these rules pre gure and expect later advancements.
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Extra info for Studies on Locke: Sources, Contemporaries, and Legacy ( Archives of the History of Ideas Archives internationales d'histoire des idees)
Sample text
Before the creation of a commonwealth people agree amongst themselves to lay down their right of nature—their right to see to their survival and well-being as they see fit—and to let a man or body of men decide on matters of survival and well-being for them all. The many agree amongst themselves—and so consent—to give this man or body of men a nearly blank cheque. He is entirely free to decide the means of security and to require action on the part of the many in keeping with the means—so long as the means do not themselves take away the conditions of security and well-being.
In Hobbes, the meeting of many minds is not to be expected; instead unity is achieved by the many delegating the right to judge to a few or to one. In Hobbes, public practical judgement is highly unified, or else no real departure from the state of nature. What is more, the goal of public action in Hobbes—individual security from attack and access to modestly gainful employment—is far less ambitious than the Lockean one of protecting “property”, that is each person’s means of exercising freedom.
86 For him, creation out of nothing was not a mere abstraction, however, but a real event. How did he imagine it? One cannot be sure, but there is an epic account of it that we can be certain Locke read and enjoyed. He did so circa 1655, before or just after he completed his baccalaureate at Oxford, indeed at just about the same time that he was reading Seneca’s De Ira. 87 Locke’s notes on Bartas are recorded in the same commonplace book in which he wrote his notes on Seneca. 88 His 83 A fuller discussion of this theme with proper documentation may be found in my paper, “Reflections on Locke’s Platonism,” Platonism at the Origins of Modernity, ed.