John locke biography video on michael jordan

English philosopher and physician (1632–1704)

For other people named John Locke, see John Locke (disambiguation).

John Locke (; 29 August 1632 (O.S.) – 28 October 1704 (O.S.))^[13] was an English philosopher and physician, widely regarded as one of the most influential of the Enlightenment thinkers and commonly known as the "father of liberalism".^[14][15][16] Considered one of the first of the British empiricists, following the tradition of Francis Bacon, Locke is equally important to social contract theory. His work greatly affected the development of epistemology and political philosophy. His writings influenced Voltaire and Jean-Jacques Rousseau, and many Scottish Enlightenment thinkers, as well as the American Revolutionaries. His contributions to classical republicanism and liberal theory are reflected in the United States Declaration of Independence.^[17] Internationally, Locke's political-legal principles continue to have a profound influence on the theory and practice of limited representative government and the protection of basic rights and freedoms under the rule of law.^[18]

Locke's philosophy of mind is often cited as the origin of modern conceptions of personal identity and the psychology of self, figuring prominently in the work of later philosophers, such as Rousseau, David Hume, and Immanuel Kant. He postulated that, at birth, the mind was a blank slate, or tabula rasa. Contrary to Cartesian philosophy based on pre-existing concepts, he maintained that we are born without innate ideas, and that knowledge is instead determined only by experience derived from senseperception, a concept now known as empiricism.^[19] Locke is often credited for describing private property as a natural right, arguing that when a person—metaphorically—mixes their labour with nature, resources can be removed from the common state of nature.^[20][21]

Early life

Locke was born on 29 August 1632, in a small thatched cottage by the church in Wrington, Somerset, about 12 miles (19 km) from Bristol. He was baptised the same day, as both of his parents were Puritans. Locke's father, also named John, was an attorney who served as clerk to the Justices of the Peace in Chew Magna,^[22] and as a captain of cavalry for the Parliamentarian forces during the early part of the English Civil War. His mother was Agnes Keene. Soon after Locke's birth, the family moved to the market town of Pensford, about seven miles south of Bristol, where Locke grew up in a rural Tudor house in Belluton.

In 1647, Locke was sent to the prestigious Westminster School in London under the sponsorship of Alexander Popham, a member of Parliament and John Sr.'s former commander. At the age of 16 he was at school just half a mile away from the execution of Charles I; however, the boys were not allowed to go and watch. After completing studies at Westminster, he was admitted to Christ Church, Oxford, in the autumn of 1652 at the age of 20. The dean of the college at the time was John Owen, vice-chancellor of the university. Although a capable student, Locke was irritated by the undergraduate curriculum of the time. He found the works of modern philosophers, such as René Descartes, more interesting than the classical material taught at the university. Through his friend Richard Lower, whom he knew from the Westminster School, Locke was introduced to medicine and the experimental philosophy being pursued at other universities and in the Royal Society, of which he eventually became a member.^{[citation needed]}

Locke was awarded a bachelor's degree in February 1656 and a master's degree in June 1658.^[9] He obtained a bachelor of medicine in February 1675,^[23] having studied the subject extensively during his time at Oxford. In addition to Lower, he worked with such noted scientists and thinkers as Robert Boyle, Thomas Willis, and Robert Hooke. In 1666, he met Anthony Ashley Cooper, Lord Ashley, who had come to Oxford seeking treatment for a liver infection. Ashley was impressed with Locke and persuaded him to become part of his retinue. At Oxford, he was exposed to the writings of Islamic scholars, such as Ibn Tufayl's Hayy ibn Yaqdhan translated by Edward Pococke, who influenced his perspectives on philosophy and tabula rasa.^{[24][25][26][27]}

Career

Work

Locke had been looking for a career and in 1667, moved into Ashley's home at Exeter House in London, to serve as his personal physician. In London, Locke resumed his medical studies under the tutelage of Thomas Sydenham. Sydenham had a major effect on Locke's natural philosophical thinking—an effect that would become evident in An Essay Concerning Human Understanding. Locke's medical knowledge was put to the test when Ashley's liver infection became life-threatening. Locke coordinated the advice of several physicians and was probably instrumental in persuading Ashley to undergo surgery (then life-threatening in itself) to remove the cyst. Ashley survived and prospered, crediting Locke with saving his life. During this time, Locke served as Secretary of the Board of Trade and Plantations and Secretary to the Lords Proprietors of Carolina, which helped to shape his ideas on international trade and economics.^[28]

Ashley, as a founder of the Whig movement, exerted great influence on Locke's political ideas. Locke became involved in politics when Ashley became Lord Chancellor in 1672 (Ashley being created 1st Earl of Shaftesbury in 1673). Following Shaftesbury's fall from favour in 1675, Locke spent some time travelling across France as a tutor and medical attendant to Caleb Banks.^[29] He returned to England in 1679 when Shaftesbury's political fortunes took a brief positive turn. Around this time, most likely at Shaftesbury's prompting, Locke composed the bulk of the Two Treatises of Government. While it was once thought that Locke wrote the Treatises to defend the Glorious Revolution of 1688, recent scholarship has shown that the work was composed well before this date.^[30] The work is now viewed as a more general argument against absolute monarchy (particularly as espoused by Robert Filmer and Thomas Hobbes) and for individual consent as the basis of political legitimacy. Although Locke was associated with the influential Whigs, his ideas about natural rights and government are considered quite revolutionary for that period in English history.

The Netherlands

Locke fled to the Netherlands in 1683 in the company of Shaftesbury, under strong suspicion of involvement in the Rye House Plot, although there is little evidence to suggest that he was directly involved in the scheme. While in the Netherlands, he lived under the pen-name dr. Van Linden.^[31] The philosopher and novelist Rebecca Newberger Goldstein argues that during his five years in Holland, Locke chose his friends "from among the same freethinking members of dissenting Protestant groups as Spinoza's small group of loyal confidants [Baruch Spinoza had died in 1677], Locke almost certainly met men in Amsterdam who spoke of the ideas of that renegade Jew who ... insisted on identifying himself through his religion of reason alone." While she says that "Locke's strong empiricist tendencies" would have "disinclined him to read a grandly metaphysical work such as Spinoza's Ethics, in other ways he was deeply receptive to Spinoza's ideas, most particularly to the rationalist's well thought out argument for political and religious tolerance and the necessity of the separation of church and state."^[32] Among the friends he made in the Netherlands are Van Leeuwenhoek and Van Limborch, the leader of the Remonstrants.^[31] In the Netherlands, Locke had time to return to his writing, spending a great deal of time working on the Essay Concerning Human Understanding and composing the Letter on Toleration.

Return to England

Locke did not return home until after the Glorious Revolution. Locke accompanied Mary II back to England in 1689. The bulk of Locke's publishing took place upon his return from exile—his aforementioned Essay Concerning Human Understanding, the Two Treatises of Government and A Letter Concerning Toleration all appearing in quick succession. Locke's close friend Lady Masham invited him to join her at Otes, the Mashams' country house in Essex. Although his time there was marked by variable health from asthma attacks, he nevertheless became an intellectual hero of the Whigs. During this period, he discussed matters with such figures as John Dryden and Isaac Newton.

Death

After a lengthy period of poor health,^[33] Locke died on 28 October 1704, and is buried in the churchyard of All Saints' Church in High Laver, near Harlow in Essex, where he had lived in the household of Sir Francis Masham since 1691.^[34] Locke never married nor had children. Events that happened during Locke's lifetime include the English Restoration, the Great Plague of London, the Great Fire of London, the Glorious Revolution and war against France including the Battle of Blenheim just before his death. He did not live long enough to see the Act of Union of 1707, but the thrones of England and Scotland were held in personal union throughout his lifetime. Constitutional monarchy and parliamentary democracy were in their infancy during Locke's time. Locke has an engraved floor memorial plaque at Christ Church Cathedral, Oxford.^[35]

Philosophy

In the late 17th and early 18th centuries, Locke's Two Treatises were rarely cited. Historian Julian Hoppit said of the book "except among some Whigs, even as a contribution to the intense debate of the 1690s it made little impression and was generally ignored until 1703 (though in Oxford in 1695 it was reported to have made 'a great noise')."^[36]John Kenyon, in his study of British political debate from 1689 to 1720, has remarked that Locke's theories were "mentioned so rarely in the early stages of the [Glorious] Revolution, up to 1692, and even less thereafter, unless it was to heap abuse on them" and that "no one, including most Whigs, [was] ready for the idea of a notional or abstract contract of the kind adumbrated by Locke".^[37]: 200 In contrast, Kenyon adds that Algernon Sidney's Discourses Concerning Government were "certainly much more influential than Locke's Two Treatises."^{[i][37]: 51}

In the 50 years after Queen Anne's death in 1714, the Two Treatises were reprinted only once (except in the collected works of Locke). However, with the rise of American resistance to British taxation, the Second Treatise of Government gained a new readership; it was frequently cited in the debates in both America and Britain. The first American printing occurred in 1773 in Boston.^[38] Locke exercised a profound influence on political philosophy, in particular on modern liberalism. Michael Zuckert has argued that Locke launched liberalism by tempering Hobbesian absolutism and clearly separating the realms of Church and State. He had a strong influence on Voltaire, who called him "le sage Locke". His arguments concerning liberty and the social contract later influenced the written works of Thomas Jefferson. One passage from the Second Treatise is reproduced verbatim in the Declaration of Independence, the reference to a "long train of abuses". Concerning Locke, Jefferson wrote:^[39][40][41]

Bacon, Locke and Newton ... I consider them as the three greatest men that have ever lived, without any exception, and as having laid the foundation of those superstructures which have been raised in the Physical and Moral sciences.

Locke's influence may have been even more profound in the realm of epistemology. Locke redefined subjectivity, or the self, leading intellectual historians such as Charles Taylor and Jerrold Seigel to argue that Locke's An Essay Concerning Human Understanding (1689/90) marks the beginning of the modern Western conception of the self.^[42][43] Locke's theory of association heavily influenced the subject matter of modern psychology. At the time, Locke's recognition of two types of ideas, simple and complex—and, more importantly, their interaction through association—inspired other philosophers, such as David Hume and George Berkeley, to revise and expand this theory and apply it to explain how humans gain knowledge in the physical world.^[44] Locke thought the state's borders and the functioning and enforcement of the existence of the state and its constitution were metaphysically tied to "the natural rights of the individual", and this inspired future liberalpoliticians and philosophers.^[45]

Religious tolerance

See also: Toleration § Locke

Writing his Letters Concerning Toleration (1689–1692) in the aftermath of the European wars of religion, Locke formulated a classic reasoning for religious tolerance, in which three arguments are central:^[46]

1. earthly judges, the state in particular, and human beings generally, cannot dependably evaluate the truth-claims of competing religious standpoints;
2. even if they could, enforcing a single 'true religion' would not have the desired effect, because belief cannot be compelled by violence;
3. coercing religious uniformity would lead to more social disorder than allowing diversity.

With regard to his position on religious tolerance, Locke was influenced by Baptist theologians like John Smyth and Thomas Helwys, who had published tracts demanding freedom of conscience in the early 17th century.^[49][50] Baptist theologian Roger Williams founded the colony of Rhode Island in 1636, where he combined a democratic constitution with unlimited religious freedom. His tract, The Bloudy Tenent of Persecution for Cause of Conscience (1644), which was widely read in the mother country, was a passionate plea for absolute religious freedom and the total separation of church and state. Freedom of conscience had had high priority on the theological, philosophical, and political agenda, as Martin Luther refused to recant his beliefs before the Diet of the Holy Roman Empire at Worms in 1521, unless he would be proved false by the Bible.

Slavery and child labour

Locke's views on slavery were multifaceted. Although he wrote against slavery in general, Locke was an investor and beneficiary of the slave-trading Royal Africa Company. While secretary to the Earl of Shaftesbury, Locke also participated in drafting the Fundamental Constitutions of Carolina, which established a quasi-feudal aristocracy and gave Carolinian planters absolute power over their enslaved chattel property; the constitutions pledged that "every freeman of Carolina shall have absolute power and authority over his negro slaves". Philosopher Martin Cohen observes that Locke, as secretary to the Council of Trade and Plantations and a member of the Board of Trade, was "one of just half a dozen men who created and supervised both the colonies and their iniquitous systems of servitude".^[53][54] According to American historian James Farr, Locke never expressed any thoughts about his contradictory opinions of slavery, which Farr ascribes to his personal involvement in the Atlantic slave trade.^[55] Locke's positions on slavery have been described as hypocritical, and laying the foundation for the Founding Fathers to hold similarly contradictory thoughts regarding freedom and slavery.^[56]

Historian Holly Brewer argues that Locke's role in the Constitution of Carolina has been exaggerated and that he was merely paid to revise and make copies of a document that had already been partially written before he became involved; she compares Locke's role to a lawyer writing a will. She states that Locke was paid in Royal African Company stock in lieu of money for his work as a secretary for a governmental sub-committee, and that he sold the stock after a few years. Brewer likewise argues that Locke actively worked to undermine slavery in Virginia while heading a Board of Trade created by William of Orange following the Glorious Revolution. He specifically attacked colonial policy granting land to slave owners and encouraged the baptism and Christian education of the children of enslaved Africans to undercut a major justification of slavery—that they were heathens who possessed no rights.

In his Two Treatises of Government, Locke provided a justification for slavery that could never be met, thus rendering invalid all forms of slavery that existed. Moreover, because slavery is invalid, there is a moral injunction to try to throw off and escape from it.^{[citation needed]} Locke also supported child labour, which was an intrinsic part of all pre-industrial societies.^[60][61] In his "Essay on the Poor Law", he discusses the education of the poor; he laments that "the children of labouring people are an ordinary burden to the parish, and are usually maintained in idleness, so that their labour also is generally lost to the public till they are 12 or 14 years old".^[62]: 190 Therefore, he suggests the setting up of "working schools" for poor children in each parish in England so that they will be "from infancy [three years old] inured to work".^[62]: 190 He goes on to outline the economics of these schools, arguing not only that they will be profitable for the parish, but also that they will instil a good work ethic in the children.^[62]: 191

Government

See also: Two Treatises of Government