The ideas of liberty presented in the important works of John Locke and John Stuart Mill, The Second Treatise of Government (1689) and On Liberty (1859), are often viewed as belonging to the same conceptual tradition, that of English liberalism. This thesis is an articulation of the diversity between the theories of liberty expressed by Locke and Mill in the Second Treatise and On liberty. \ am aiming to provide a corrective to the tendency to ignore or to gloss over very significant differences between the two men. The work concentrates on the philosophical aspects of each theory of liberty, arguing that they differ in four respects. These are; definitions of liberty; justifications of liberty; how much liberty and for whom they recommend it, and finally, who they believe threatens liberty and how this threat is to be curbed. It is the purpose of this thesis to show that in terms of these areas Locke and Mill are pursuing different ends. I conclude that Locke and Mill present strikingly different theories of liberty and cannot be thought of as belonging to the one conceptual tradition in terms of the definition, the justification, the prescription and the threat to liberty. Ultimately, I question the value of including Locke and Mill in the one conceptual tradition of liberty solely on the basis that they argue ‘freedom from.’

Toleration is a core liberal ideal, but it is not an ideal without limits. To tolerate the intolerant would be to violate the principles and purposes underlying liberal societies. This important exception to the liberal ideal of toleration is dangerous, however, in that we may make it too exclusionary in practice. That is, we may mistakenly apply it to peaceful, beneficial members of our communities as well as to the truly intolerant. In particular, some contemporary liberals see religion either as inherently intolerant and dangerous or as violating standards of public discourse that they feel are necessary to uphold liberalism's core ideals, including toleration. This work argues that we risk violating the liberal ideal of toleration in a hasty over-generalization about religious belief. Through an examination of the arguments of Roger Williams and John Locke, this work argues that religious belief can be compatible with toleration, and that the practice and popular value of liberal toleration has at least in part a religious origin. These authors, and believers like them, defended toleration, partially as a result of their own experiences of intolerance, but also because they saw toleration as a theological necessity. Thus, this work shows that we have misunderstood the relationship between religion and toleration. While some forms of religious belief may incite intolerance and violence, others provide a firm foundation for toleration. We must show care in distinguishing the two to avoid violating the fundamental liberal ideal of toleration. Moreover, it is important that we do so to foster civil comity and cooperation, as well as to sustain the other benefits that religious groups provide to liberal, democratic societies.

El enunciado sintético de la tesis puede expresarse así: Pese a las diversas posiciones encontradas, Locke mantendría un puesto de avanzada dentro de la corriente liberal, aunque por ciertos motivos -especialmente histórico-sociales- cabe advertir en su doctrina política un liberalismo "sui generis", con perfiles aristocráticos y colonialistas.

Thesis (Ph. D.)--Florida State University, 2005. / Advisor: C. David Gruender, Florida State University, College of Arts and Sciences, Dept. of Philosophy. Title and description from dissertation home page (viewed Jan. 24, 2006). Document formatted into pages; contains ix, 235 pages. Includes bibliographical references.

Locke is one of the few philosophers who refer to education the decisive role of mold and interfere positively in the human development and consequently, in the formation of individual as a member of a society. To form citizenship is challenging act in view of the range of obstacles and difficulties that arise in this company. However it is undeniable that through the pedagogical act the human nature is modeled, that men become citizens, promoting in this way, the possibility of minimizing the individual desire in favor of welfare of a collectivity, since by reason the general interest overrides the private interest. The present study aims to analyze the relation ship between the mental processes that enable the knowledge and the education in the works An Essay on the Human Understanding and Some thoughts concerning education, other texts that make up the work of John Locke as bibliographic reference. The purpose to demonstrate that the construction of their pedagogical project is already present in a model of cognitive operation, whose methodological structure has its achievement condition in the experience, which, together connects to the moral and to the politics. Based on this structure of analysis, it becomes practicable to conceive the thought of the English philosopher that the methodology that guides the learning process of human knowledge is identical to that which allows the pedagogical formation of the man. / Locke se insere no rol dos poucos filósofos que atribuem à educação o papel determinante de moldar e interferir, positivamente, no desenvolvimento humano e, consequentemente, na formação do indivíduo enquanto membro de uma sociedade. Formar para o exercício da cidadania é ato desafiador ante a gama de empecilhos e dificuldades que surgem nesta empresa. Todavia é inegável que através do ato pedagógico a natureza humana é modelada, que os homens se tornam cidadãos, promovendo por esta via, a possibilidade de minimizar o desejo individual em prol do bem-estar de uma coletividade, uma vez que por meio da razão o interesse geral se sobrepõe àquele do âmbito privado. A presente pesquisa visa analisar a relação entre os processos mentais que possibilitam o conhecimento e a educação nas obras Ensaio sobre o Entendimento Humano, Pensamentos sobre Educação e demais textos que compõem a obra de John Locke conforme referência bibliográfica. Nesse horizonte, o nosso objetivo consiste em demonstrar que na construção do seu projeto pedagógico já se encontra presente um modelo de operação cognitiva, cuja estrutura metodológica, tem sua condição de realização na experiência, a qual, conjuntamente se conecta à moral e à política. A partir desta estrutura de análise, torna-se exequível concebermos no pensamento do filósofo inglês que a metodologia que guia o processo de aprendizagem do conhecimento humano é idêntica àquela que permite a formação pedagógica do homem.

Interest and concern about penitential labor practices has been growing among scholars recently. The relationship of these practices to the principles of American liberalism, and in particular its Lockean roots, have not been thoroughly studied. The present investigation traces contemporary practices to features of Lockean liberalism, and offers suggestions for how to respond to widely acknowledged deficiencies while remaining within the broadly accepted principles laid out by Locke. The advantages of such an approach include political stability.

<p> Nicholas Wolterstorff, working within the context of Reformed Epistemology, has come to an understanding of knowledge which more accurately reflects the process of knowledge and belief that people experience than the foundational system to which he responds. He reacts to Immanuel Kant and John Locke, using arguments put forward by Thomas Reid, and building on these arguments with his own understanding.</p> <p> Kant, Wolterstorff argues, had put distance between a person and what she could perceive about and attribute to God. Since she cannot have an experience of God, she experience5what Wolterstorff calls the 'Kantian agony'-she cannot discuss God without first discussing God's existence.</p> <p> Locke, Wolterstorff argues, had put distance between a person and what she could believe. Locke, to whom Wolterstorff responds quite extensively, had argued that a person must use reason to govern her beliefs, and base her system of knowledge on propositions which can be known with certainty. </p> <p> Reid responded to this system, which he called the 'theory of ideas', arguing that it entailed a skepticism about the world which no one could live by. He argued that people must assume things about the world, such as that it exists, in order to be able to live and work in it. Responding directly to the way that the way of ideas theorists understood perception.</p> <p> Wolterstorff takes this understanding of perception and Reid's notion of belief-producing dispositions, and sets up a non-foundation account of knowledge which has room for religious faith. His system is a situational system, in which every person must govern their beliefs based on the system of beliefs in which they find themselves. This system, he argues more accurately reflects the way in which people come to knowledge, rather then the Kantian or Lockean (foundational) system.</p> / Thesis / Master of Arts (MA)

Da John Locke wiederholt betont, dass seine Theorie von materiellen Körpern, vorgebracht im Essay concerning Human Understanding (1690), eine genuin philosophische Darstellung von Körpern sei, summiert sich das Thema seiner Ausführungen zu einer philosophischen Reflektion der sogenannten wissenschaftlichen Revolution im siebzehnten Jahrhundert auf. In dieser Arbeit werde ich eine Interpretationslinie entwickeln, welche zu bestimmen versucht, worin das genuin philosophische Anliegen von Lockes Analyse von Körpern besteht. Sie führt zu einer umfassenden Neubetrachtung von Lockes Ausführungen, da Unterschiede zu anderen Interpretationen gerade bei den zentralen Fragestellungen und der ihnen entsprechenden Begriffen bestehen, namentlich von: dem Substratum von Körpern, primären und sekundären Qualitäten, Ähnlichkeit, der Rolle der Korpuskulartheorie, Archetypen, realen und nominalen Essenzen, dem Argument zu Spezien und Klassifikation, die Bedeutung von Lockes Sprachanalyse, dem Wissensbegriff, dem Ideal wissenschaftlichem Verstehens und der Bestimmung der Reichweite zeitgenössischen Wissens. Es wird argumentiert, dass er bewusst zeitgenössisches Wissen von Körpern in der Perspektive eines idealen, wissenschaftlichen Verstehens von ihnen bestimmt und dass er so einen philosophischen Rahmen für die Naturwissenschaften entwirft, der: (1) spezifiziert, worin eine Wissenschaft von Körpern idealerweise besteht, (2) zeitgenössisches Wissen in dieser Perspektive bestimmt, (3) eine eigene Konzeption für eine zeitgenössische Wissenschaft beinhaltet, welche Mittel zur Verfügung stellt, dieses Wissen zu erweitern und (4) alternative Ideen von einer Wissenschaft von Körpern zurückweist. / Since John Locke repeatedly insists that his theory of bodies, endorsed in the Essay concerning Human Understanding (1690), is a genuinely philosophical assessment of bodies, the topic of his account adds up to a philosophical reflection on the so-called scientific revolution in the seventeenth century. In this work, I will develop a line of interpretation that undertakes to settle the issue what the genuinely philosophical issue of Locke's analysis of bodies consists in. This leads to a thorough re-examination of Locke's account, since the differences to other interpretations concern most prominent issues on bodies and, correspondingly, many of their crucial concepts: the substratum of bodies, primary and secondary qualities, resemblance, the role of corpuscularian theory, archetypes, real and nominal essences, the argument on species and classification, the significance of the analysis of language, the concept of knowledge, the ideal of scientific understanding, and the account of the scope of contemporary knowledge. As will be argued, Locke consciously assesses contemporary knowledge in the perspective of an ideal scientific grasp of bodies and thus unfolds a philosophical framework for natural science which: (1) specifies what a science of bodies ideally consists in, (2) assesses contemporary knowledge in this perspective, (3) advances an own conception of a contemporary science of bodies that proposes means to enhance contemporary knowledge, and (4) refutes alternative ideas of a science of bodies.

Made available in DSpace on 2015-05-14T12:11:41Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1087581 bytes, checksum: 31104cb47d7bd860c3fe58b8d419286f (MD5) Previous issue date: 2011-08-04 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / John Locke (1632-1704) is an important philosopher of Modern Age. His most important researches focus on the epistemology, theology, ethics and political philosophy. Among the themes investigated by Locke, it is present the problem of religious tolerance, on which the philosopher devoted more than four decades, between 1660 and 1704. During this period, we can characterize at least two different positions adopted by Locke on the relationship between the political and religious fields. The first position corresponds to the earliest writings about the Lockean tolerance: Two Tracts on Government (1660-62). In this period, Locke defends that the civil magistrate is entitled to impose laws on some religious aspects, that is, about the indifferent things". The strongest allegation of the philosopher is that only through religious uniformity in terms of "indifferent things", is that the magistrate could ensure order within the civil community, preventing the peace from been disturbed by religious disputes. The second Lockean position corresponds mainly to Epistola de tolerantia (1689). In this time, Locke changes his argument and begins to defend religious tolerance, basing exactly on the separation of the State and Church and setting different functions for each of these institutions, as well as their own powers to perform their proper functions. The objective of this study is to investigate the different concepts of tolerance in the three works presented above. We will defend two hypotheses about the Lockean tolerance. 1. First, we will support that, despite of the change in Locke's position on the relationship between the State and Church, the philosopher remains an element unchanged over his writings on tolerance, namely, his "theological conception", and we will claim that this "theological conception" is essential to understand the Lockean concept of tolerance. 2. We will defend that the concept of tolerance presented in Epistola of 1689 can elucidate the political and religious problems encountered in the context of the Protestant Reform and religious wars occurred in Europe during the sixteenth and seventeenth centuries. / John Locke (1632-1704) é um importante filósofo da Época Moderna. As suas investigações mais relevantes giram em torno da epistemologia, da teologia, da ética e da filosofia política. Dentre os temas mais examinados por Locke, encontra-se o problema da tolerância religiosa, sobre o qual o filósofo se dedicou por mais de quatro décadas, entre 1660 e 1704. Ao longo desse período, podemos caracterizar pelo menos duas posições distintas adotadas por Locke sobre a relação entre o campo político e o campo religioso. A primeira posição corresponde aos primeiros escritos lockeanos a respeito da tolerância: Two tracts on Government (1660-62). Neste período, Locke defende que o magistrado civil tem legitimidade para impor leis sobre alguns aspectos da religião, isto é, sobre as coisas indiferentes . A alegação mais forte do filósofo é a de que, somente através da uniformidade religiosa no que tange às coisas indiferentes , é que o magistrado poderia assegurar a ordem no seio da comunidade civil, impedindo que a paz fosse perturbada por disputas religiosas. Já a segunda posição lockeana corresponde principalmente a Epistola de tolerantia (1689). Neste período, Locke muda a sua argumentação e passa a defender a tolerância religiosa partindo exatamente da separação entre Estado e Igreja e estabelecendo funções diferentes para cada uma dessas instituições, assim como poderes próprios para a realização de suas devidas funções. O objetivo do presente trabalho é investigar as diferentes concepções de tolerância apresentada nas três obras acima. Defenderemos duas hipóteses sobre a tolerância lockeana. 1. Primeiramente, argumentaremos que, apesar da mudança na posição de Locke sobre a relação entre Estado e igreja, o filósofo mantém um elemento inalterável ao longo dos seus escritos sobre a tolerância, a saber, a sua concepção teológica ; e sustentaremos que essa concepção teológica é essencial para a compreensão do conceito lockeano de tolerância. 2. Defenderemos ainda que a concepção de tolerância apresentada na Carta de 1689 consegue elucidar os problemas político-religiosos nascidos no contexto da Reforma Protestante e das guerras religiosas ocorridas na Europa, durante os séculos XVI e XVII.

Baserat på olika vetenskapliga och filosofiska definitioner av vad liberalismen kännetecknas av så åsyftar denna uppsats att ge klarhet i vilken liberalismkonception som tre olika svenska riksdagspartier använder sig av i debatten om religiösa friskolor. Det stora fokuset för uppsatsen är att beskriva hur liberalismen kan se olika ut beroende på hur man väljer att värdera olika liberala begrepp. Begrepp som frihet, jämställdhet och rättvisa visar sig definieras olika av de tre riksdagspartier som granskas, och således landar även partierna olika i sina argument beträffande de religiösa friskolorna i Sverige. Med anledning av liberalismens utveckling i historien så har begreppet liberalism och vad som räknas som liberala begrepp ändrats och formats om så att det idag kan uppfattas som svårt att definiera vad som kan anses vara liberalt. Liberalismen lider av en kluvenhet vilket visar sig när partier som anser sig föra en liberal argumentation ibland lyckas landa i beslut som kan anses vara varandras motsatser. Uppsatsens slutsats är att de tre riksdagspartier som presenterats använder sig av huvudsakligen två liberalismkonceptioner, där den ena konceptionen förespråkar en starkare stat för ökad liberalism, medan den andra konceptionen förespråkar en större frihet för individen att forma sitt eget liv.