action

affectation

anger

assent

atheism

beauty

Bible

brevity

certitude

commonwealth

concept

conscience

corpuscular hypothesis

education

empiricism

ethics

faculty

fashion

filial piety

fortitude

freedom

gentleness

government

hope

idea

improbability

income

inequality

judging

justice

knowing

knowledge

labor

language

liberalism

liberty

logic

marriage

maturity

meaning

memory

mind

name

natural law

natural right

nature

necessity

novelty

opinion

originality

parenting

person

political power

prerogative

private property

punishment

reading

reality

revelation

revery

self

separation of powers

social contract

sophistry

state

state of nature

suicide

thinking

time

truth

tyranny

uncertainty

virtue

wealth

word

work

nationality

British

occupation / innovator as

empiricist

enlightenment thinker

innovator in the field of

classical liberalism

philosophy

philosopher

intellectual movement

physician

politician

cause of death

natural causes

religion

Anglicanism

scientific organization

Royal Society

epistemology

political philosophy

An Essay Concerning Human Understanding

Two Treatises of Government

I have always thought the actions of men the best interpreters of their thoughts.

is uneasiness or discomposure of the mind upon the receipt of any injury, with a present purpose of revenge.

Anger is uneasiness or discomposure of the mind upon the receipt of any injury, with a present purpose of revengeJohn Locke

is positioned between that which is static and repetitive (or boring) and that which is dynamic and random (or confusing).

That which is static and repetitive is boring. That which is dynamic and random is confusing. In between lies art. (John Locke)

is, along with Catholicism, harmful to the state and therefore should not be tolerated.

For Locke, atheism and (perhaps) Catholicism* endanger the state and therefore should not be tolerated. While it seems clear to me that the passage quoted above does refer to Catholicism, it must be said that, elsewhere in the Letter, Locke seems to entertain the possibility to extending toleration to Catholics.

is inherently harmful to the social order, hence not to be tolerated.

For Locke, atheism is inherently inimieable to the social order, hence not to be tolerated. This is an odd argument, but can be given an explanation in the context of Locke's other beliefs. The chief source of Locke's systematic objections to . . .

is not simply a speculative opinion. It is also a ground for limitless amoral action.

Thus, as rightly interpreted by John Dunn, for Locke, 'atheism is not simply a speculative opinion. It is also a ground for limitless amoral action.

is that which differentiates between objective and relational qualities. The former are primary qualities independent of the spectator's apprehension... the latter are secondary and tertiary qualities that reflect sensual perceptions and emotional reactions.

John Locke (1632-1704) differentiates between objective and relational qualities. The former are primary qualities independent of the spectator's apprehension... the latter are secondary and tertiary qualities that reflect sensual perceptions and emotional reactions (An Essay Concerning Human Understanding, 1690). ( http://science.jrank.org/pages/8444/Beauty-Ugliness-Definitions-Beauty.html#ixzz3uPVlgMuI)

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is at its core, a rule book, providing moral guidance, each rule of which is dictated by reason.

. . . Scripture's central message for locke. For locke, the Bible, at its core, is a rule book, providing moral guidance, each rule of which is dictated by reason. locke's . . .

 has God for its author... salvation for its end, and truth without any mixture for its matter'.

For Locke, the Bible 'has God for its author... salvation for its end, and truth without any mixture for its matter'.

is upbringing rather than schooling. Its goal is the development of virtue.

was more about upbringing than schooling. The goal was the development of virtu, Some Thouhgts on Education''I think I may say that of all the men we meet with, nine parts of ten are what they are, good or evil, useful or not, by their education.'[43

is the idea that nothing is in the understanding that was not earlier in the senses.

Nihil est in intellectu quod non prius fuerit in sens.' In translation this means 'nothing is in the understanding that was not earlier in the senses.' Some Thoughts on Education

is a pure science, having as its subject-matter relations of ideas, and omitting all question of the realization of these ideas in the concrete matter of fact of moral experience.

For Locke ethics is a pure science, having as its subject-matter relations of ideas, and omitting all question of the realisation of these ideas in the concrete matter of fact of moral experience.

Where there is no law there is no freedom. John Locke

is an institution established to preserve our natural rights.

Government is to preserve our natural rights

is everything that is an object of thought. An idea is that which one is immediately conscious of within himself.

that which ``the mind perceives in itself, or is the immediate object of perception, thought, or understanding'' (Locke, 48).Everything that is an object of thought is, for Locke, an idea.

is not being 'subject to the arbitrary will of another man'. Justice is equated by locke, with liberty.

In defining justice, Locke's starting point was that injustice is being 'subject to the arbitrary will of another man.' Thus, not being subject to the arbitrary will of another 'man' would be a state of justice. Since such a condition is a state of liberty, Locke concluded that justice is liberty.' (net).

is the perception of the connection and agreement, disagreement, or repugnancy of any of our ideas.

Locke defines knowledge as 'the perception of the connexion and agreement or disagreement and repugnancy of any of our Ideas' (IV. I. 1. p. 525). This definition of knowledge contrasts with the Cartesian definition of knowledge as any ideas that are clear and distinct. Locke's account of knowledge allows him to say that we can know substances in spite of the fact that our ideas of them always include the obscure and relative idea of substance in general. Still, Locke's definition of knowledge raises in this domain a problem analogous to those we have seen with perception and language. If knowledge is the 'perception of the agreement or disagreement of any of our Ideas' are we not trapped in the circle of our own ideas' What about knowing the real existence of things' Locke is plainly aware of this problem, and very likely holds that the implausibility of skeptical hypotheses, such as Descartes' Dream hypothesis (he doesn't even bother to mention Descartes' malin genie or Evil Demon hypothesis), along with the causal connections between qualities and ideas in his own system is enough to solve the problem. http://plato.stanford.edu/entries/locke/

All wealth is the product of labor. John Locke

is a means of communication, a vehicle for encoding ideas. Locke has often been accused of proposing a misleading semantic theory that sees words as means for signifying ideas.

So for Locke language is a means of communication, a vehicle for encoding ideas. Perhaps as a result of this, Locke has often been accused of proposing a misleading semantic theory that sees words as means for signifying ideas and ignoring the distinction between reference and meaning. But in fact Locke does explain that distinction clearly and puts forward the argument that ideas provide the meaning of words, not the reference (Kretzmann).

John Locke

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