Bold, Samuel (1649–1737)

2018 ◽  
Author(s):  
G.A.J. Rogers
Keyword(s):  
Personal Identity ◽  
Human Understanding ◽  
Essay Concerning Human Understanding ◽  
Definition Of

Samuel Bold (or Bolde) was a Latitudinarian minister who defended John Locke’s Reasonableness of Christianity and his Essay Concerning Human Understanding. Bold published a series of pamphlets and short books which argued a theological position substantially identical to that of Locke. He also mounted a philosophical defence of Locke’s definition of knowledge and his supposition that it was possible that God could, if he so wished, superadd to matter the power of thought. In a book on the theological issue of the resurrection of the same body he defended Locke’s account of personal identity.

scholarly journals Locke's Person is a Relation

Locke Studies ◽  
2015 ◽  
Vol 15 ◽  
pp. 79-97 ◽  
Author(s):  
Marko Simendić
Keyword(s):  
Personal Identity ◽  
John Locke ◽  
Human Understanding ◽  
Growing Body ◽  
Simple Question ◽  
Essay Concerning Human Understanding

John Locke added a chapter called ‘Of Identity and Diversity’ to the second edition of An Essay Concerning Human Understanding (1694) [hereafter E or Essay] in which he presented a revolutionary account of persons and personal identity. Chapter II.xxvii proved to be an immensely important contribution to the philosophical scholarship of the seventeenth and eighteenth centuries and remains the focus of a substantial and growing body of commentary. Within the abundant literature on Locke’s views on personhood, a number of contemporary accounts endeavour to answer a seemingly simple question— what is Locke’s person? Locke gives no explicit answer but offers three possibilities. ‘Complex ideas’, Locke writes, ‘may be all reduced under these three Heads’ (E, II.xxi.3) and these three are: modes, substances and relations.

Life Everlasting: Tocqueville in America

1996 ◽  
Vol 17 (2) ◽  
pp. 19-36
Author(s):  
James Kloppenberg
Keyword(s):  
Bill Clinton ◽  
Phenomenology Of Spirit ◽  
Human Understanding ◽  
Democracy In America ◽  
Essay Concerning Human Understanding ◽  
Definition Of ◽  
Newt Gingrich

Democracy in America is nol a classic text—at least if one accepts Mark Twain's definition of a classic as a book everyone wants to have read but no one wants to read. By that measure Locke's Essay Concerning Human Understanding might be a classic, or perhaps Hegel's Phenomenology of Spirit or James's Principles of Psychology. But by Twain's standard Democracy in America emphatically is not a classic, because it is a book that people continue to read and reread, a book that continues to engage readers and repay their efforts, a book cited and endorsed by both Newt Gingrich and Bill Clinton at their parlies' National Conventions in the summer of 1996.

scholarly journals Reconciling Locke’s Consciousness-Based Theory of Personal Identity and His Soteriology

Locke Studies ◽  
2020 ◽  
Vol 20 ◽  
pp. 1-39
Author(s):  
Diego Lucci
Keyword(s):  
Personal Identity ◽  
Moral Accountability ◽  
Last Judgment ◽  
Temporal Continuity ◽  
Human Understanding ◽  
Resurrection Of The Dead ◽  
The Dead ◽  
Essay Concerning Human Understanding ◽  
Galen Strawson

This article maintains that Locke’s consciousness-based theory of personal identity, which Locke expounded in book 2, chapter 27 of the second edition of An Essay concerning Human Understanding (1694), perfectly fits with his views on the resurrection of the dead, the Last Judgment, and salvation. The compatibility of Locke’s theory of personal identity with his soteriology has been questioned by Udo Thiel and Galen Strawson. These two authors have claimed that Locke’s emphasis on repentance, which he described as necessary to salvation in The Reasonableness of Christianity (1695), clashes with his notion of punishment as annexed to personality and, hence, to consciousness. Pace Thiel and Strawson, I argue that Locke’s theory of personal identity is compatible with his concept of repentance. To this purpose, I first explain Locke’s views on the soul’s death and the resurrection of the dead on Judgment Day, when, according to Locke, we will all be raised from death by divine miracle, but only the repentant faithful will be admitted to eternal bliss while the wicked will be annihilated. Locke’s mortalism, along with his agnosticism on the ontological constitution of thinking substances or souls, played a role in his formulation of a non-substantialist account of personal identity, because it denied the temporal continuity of the soul between physical death and resurrection and it rejected the resurrection of the same body. I then analyze Locke’s consciousness-based theory of personal identity, with a focus on the implications of this theory regarding moral accountability. Finally, I turn my attention to Thiel’s and Strawson’s considerations about Locke’s views on consciousness and repentance. To prove that Locke’s views on salvation are consistent with his theory of personal identity, I clarify Locke’s soteriology, which describes not only repentance, but also obedience, faith, and the conscientious study of Scripture as necessary to salvation.

The Distinction between [P] and [S]

2017 ◽  
Author(s):  
Galen Strawson
Keyword(s):  
Personal Identity ◽  
Radical Change ◽  
Legal Responsibility ◽  
The Difference ◽  
Definition Of ◽  
Over Time

This chapter examines the difference between John Locke's definition of a person [P], considered as a kind of thing, and his definition of a subject of experience of a certain sophisticated sort [S]. It first discusses the equation [P] = [S], where [S] is assumed to be a continuing thing that is able to survive radical change of substantial realization, as well as Locke's position about consciousness in relation to [P]'s identity or existence over time as [S]. It argues that Locke is not guilty of circularity because he is not proposing consciousness as the determinant of [S]'s identity over time, but only of [S]'s moral and legal responsibility over time. Finally, it suggests that the terms “Person” and “Personal identity” pull apart, in Locke's scheme of things, but in a perfectly coherent way.

JOHN LOCKE ON THE CARE OF THE NEWBORN INFANT (1684)

PEDIATRICS ◽  
1979 ◽  
Vol 64 (2) ◽  
pp. 237-237
Author(s):  
T. E. C.
Keyword(s):  
Olive Oil ◽  
Newborn Infant ◽  
John Locke ◽  
Red Wine ◽  
Weak Condition ◽  
Newborn Baby ◽  
Almond Oil ◽  
Human Understanding ◽  
Essay Concerning Human Understanding ◽  
Medical Interest

John Locke (1632-1704), physician and philosopher, is best known for his Essay Concerning Human Understanding (1690). His reputation as a philosopher has overshadowed the extent of his medical interests. Locke's journals between 1678 and 1698 contain thousands of items of medical interest. An entry in his journal for September 1684 contained the following recommendations for the care of the newborn infant.1 1. Soon after birth the baby can be given 1 or 2 spoonfuls of syrup of violets with almond oil, to loosen the bowels and keep it from convulsive colic. Or else distilled olive oil can be mixed with sugar. 2. If the newborn baby is in a weak condition you can blow on it the smell of chewed onions and cloves; smear its nostrils and lips with Cinnamon water; press warm slices of meat on its head and anus; wrap in bandages soaked in red wine and place in a bath composed of water or beer and fresh butter. If the baby is lively give a little after a mixture of 1 spoonful of distilled almond oil and syrup of Cowslip flowers and ½ spoonful of wine tempered with sugar, so that it can purge itself properly. 3. As soon as it begins to feed on pap, give it for the first few days a little powder of Marchion. 4. If it is weak apply to the region of the heart a cloth coaked with warm Embryon. The best ways to stimulate its strength are baths, putting warm wine on its head, placing hot meat on its chest, smearing its nose and lips with cinnamon water, putting onions near its nostrils, etc.

Locke—Religion—Equality

2005 ◽  
Vol 67 (3) ◽  
pp. 419-431 ◽  
Author(s):  
Michael P. Zuckert
Keyword(s):  
Proper Understanding ◽  
The Past ◽  
Human Understanding ◽  
Essay Concerning Human Understanding ◽  
Philosophical Writings

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.

Jonathan Edwards and “The Way of Ideas”

1966 ◽  
Vol 59 (2) ◽  
pp. 153-173 ◽  
Author(s):  
Claude A. Smith
Keyword(s):  
John Locke ◽  
Jonathan Edwards ◽  
Human Understanding ◽  
History Of ◽  
Essay Concerning Human Understanding ◽  
The Way

That Jonathan Edwards was greatly influenced by the writings of John Locke scarcely needs asserting. Edwards himself regarded his reading of the Essay Concerning Human Understanding as the major intellectual event of his youth. His major writings and private notebooks abound with comments and reflections on matters discussed by Locke. What is fascinating concerning the history of Edwardsean scholarship, however, is that the decisive significance of Locke, for Edwards, has been elucidated only very recently, in the writings of the renowned Puritan scholar, the late Perry Miller.

Locke’s Experiential Persons

2020 ◽  
pp. 51-94
Author(s):  
Anik Waldow
Keyword(s):  
Human Understanding ◽  
Accessible Domain ◽  
Human Capacity ◽  
Essay Concerning Human Understanding ◽  
Self Formation

The second chapter examines Locke’s account of self-formation as it is presented in Some Thoughts Concerning Education (1693). It will be argued that, for Locke, the evaluative perspective that arises when confronted with other people’s expressions of praise and blame crucially underpins the human capacity to think of themselves as persons. The second half of this chapter applies the results of this discussion to Locke’s account of personhood, as developed in the second edition of An Essay Concerning Human Understanding (1694). The aim of this is to demonstrate that even here it holds that the contents of what figures in our self-conception as persons are determined by the actions we perform in the publicly accessible domain.

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