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The article focuses on John Locke's practice of note-taking and the development of his method for organizing information in notebooks, emphasizing his transition from early, disorganized note-taking to a systematic approach. It discusses his experience at Westminster School in UK, his influence by commonplace book traditions, and his later contributions to the art of selecting and arranging excerpts, known as ars excerpendi.

A number of commentators have recently suggested that there is a puzzle surrounding Locke’s acceptance of Newton’s Principia. On their view, Locke understood natural history as the primary methodology for natural philosophy and this commitment was at odds with an embrace of mathematical physics. This article considers various attempts to address this puzzle and finds them wanting. It then proposes a more synoptic view of Locke’s attitude towards natural philosophy. Features of Locke’s biography show that he was deeply interested in mathematical physics long before the publication of the Principia. This interest was in line with important developments in the Royal Society. It is argued that Locke endorsed a two-stage approach to natural philosophy which was consistent with an embrace of both natural history and mathematical physics. The Principia can be understood as consistent with this approach. [ABSTRACT FROM AUTHOR]

The early paragraphs of John Locke’s Second Treatise of Government (1690) describe a poetic idyll of property acquisition widely supposed by contemporary theorists and historians to have cast the template for imperial possessions in the New World. This reading ignores the surprises lurking in Locke’s later chapters on conquest, usurpation, and tyranny, where he affirms that native rights to lands and possessions survive to succeeding generations. Locke warned his readers that this “will seem a strange doctrine, it being quite contrary to the practice of the world.” His doctrine of native right is equally strange to recent scholars who see in Lockean theory the ideological prototype for England’s colonial expropriation in the “vacant lands” of North America. This interpretation, dignified by the elusive principle of vacuum domicilium, is considerably weakened when Locke’s arguments are placed in the historical context of the sixteenth and early seventeenth-century English colonial experience. Locke’s Second Treatise, with its literary flourish of a vast and idyllic state of nature, was written in the full appreciation of Amerindian agriculture, its established populations, the acknowledgement of native property rights, and the policy and practice of purchasing land from the native inhabitants. [ABSTRACT FROM AUTHOR]

This article analyses a collection of 26 watercolour drawings which portray ethnographic types from the Americas, Asia, and Africa. These drawings, presently kept at the British Library, were made for John Locke by his servant Sylvester Brounower during Locke’s exile in the Netherlands in the 1680s. [ABSTRACT FROM PUBLISHER]

This article explores the education of two younger sons, Jack Clarke and Arent Furly, whose fathers were close friends of John Locke. Through detailed analysis of the surviving correspondence, it reconstructs the process by which wealthy early modern families made decisions regarding the education and careers of younger children and demonstrates the seriousness with which parents approached this task. The educational designs for Jack and Arent were part of an elaborate exchange of favors and services between friends and included travel abroad as a central element. In consultation with their friends, both fathers settled on a course that would make practical and economic sense, ensuring that the sons would be able to make a suitable living, but they also took into consideration the boys’ individual talents, desires, and tastes. [ABSTRACT FROM AUTHOR]

The article looks at public administration in India during the British colonial period, focusing on the contrast between the views of Governor-General Charles Cornwallis, influenced by political philosopher John Locke and the Whig approach, versus those of Madras, India, Governor Thomas Munro and others, influenced by the Utilitarian political philosophy of thinkers such as Jeremy Bentham. It describes how the system of local government administration evolved from the beginnings of British rule in the 1750s through the 19th century, discussing matters including revenue collection, land tenure, the respective roles of Indian and British officials, and the extent of centralization.

John Locke intervened in two major debates in which the issue of species featured: (1) the question of whether species designations are based on real essences or only nominal essences (discussed in theEssay), and (2) the debate over the recoinage of English currency in the 1690s, in which Locke argued for a restoration of silver depleted by widescale clipping (discussed in his economic writings published between 1692–95). This article investigates Locke's position on the recoinage and considers alternative proposals in the period, including those which advocated the introduction of a ‘new species’ of money in the form of credit, based on land. Locke opened the space, philosophically, for innovations in defining money, but endorsed a narrower conception of money as silver by weight alone (not by its stamp or denomination). His rationale for doing so exposes his attachment to shared systems of measurement, intersubjective agreement and ways of stabilizing meaning by reference to external criteria (in this case, the weight of silver, a measure that functioned internationally). This suggests a pattern of attempting to constrain the nominalism that his system otherwise foregrounded. [ABSTRACT FROM PUBLISHER]

One of the most acute charges against private property observes that ownership generates a trespassory duty of exclusion that far exceeds the requirements of a commitment to values such as freedom and well-being, and accordingly there exists an analytical mismatch between the form of protecting ownership and the functions that this protection may serve. This article develops a novel account of ownership's normativity, maintaining that, apart from the functions it may render to external values, the form of ownership is in itself a source of value, in virtue of the society it may engender between free and equal persons. Any gap between the form and the function of ownership need not plague private ownership, because the functions of ownership do not exhaust the explanation of its good. The formal core of private property is a distinctively social one, even in the most isolated case of trespass to property. [ABSTRACT FROM AUTHOR]

The article presents an examination of religious tolerance in England, focusing on the political, intellectual, and social aspects of religion and the relationship between church and state in the years surrounding 1688. Topics explored include the Toleration Act of 1689 signed by William III, King of England, views regarding religion shared by philosopher John Locke, and the history of religious policy directed by the Anglican Church. Additional views regarding religion in England are explored from individuals including poet John Dryden, writer Richard Simon, and philosopher John Rawls.

The article discusses the views of English secretary of the Treasury William Lowndes and philosopher John Locke regarding the value of money. It is said that Locke criticized Lowndes's view that England's currency should be debased in response to a rise in the price of silver. Topics include the commentaries of economists Sir James Steuart and Karl Marx on the debate, the difference between recoining silver and debasing currency while doing so, and the application of monetary theory to the issue of mint-parity. Locke's pamphlet "Further Considerations Concerning Raising the Value of Money" is noted.

This paper proposes a historical framework for examining colonial land policies in India. It argues that Locke's dualistic distinctions between settled agriculture on enclosed land and non-settled forms of livelihood framed basic differences in the ways that the colonial administration conceived of agricultural fields and forests. Locke's dichotomies between value and non-value-producing labour are also traced in early political economy, a discipline that exerted a direct influence on Indian governance, and particularly its land settlements. It is further argued that distinctions between value-producing labour and waste were formative in the development of the Forest Laws in the late nineteenth century, legislation that provided the legal framework for adivasi dispossession for the past century and a quarter. [ABSTRACT FROM PUBLISHER]

The end of pre-publication censorship in England in 1695 is a milestone in the historical self-image of modern liberal democracy, although historians since at least Macaulay have seen the fall of the Licensing Act as preceding, rather than proceeding from, a principled commitment to press freedom. One outcome has been a routine assumption that the multiple attempts to pass printing legislation in the decade after 1695 tried to restore press licensing, and so censorship. Recent accounts have reinforced this view in tracing a pathway to the 1710 Copyright Act, assuming censorship as a cause of Church and state while focusing on literary property as the cause of print trade and authors. Yet a close reading of the evidence overturns the view that the lapse of censorship in 1695 was followed by a series of licensing bills. Instead, press bills sought compulsory imprints, as Milton's Areopagitica had recommended in 1644 and Locke's circle advocated in 1695. This became, via Defoe, a connecting-point between religious politics and copyright. This article shows how working from 1695 towards 1710 as the year of the Sacheverell trial provides a new perspective on 'the end of censorship', tied to acute post-revolution division in the Church over toleration and the suppression of heresy. From this perspective, the abandonment of licensing was a Church cause, orchestrated, in part, by the archbishop of Canterbury to outflank high church opponents. [ABSTRACT FROM AUTHOR]

The article discusses the views of philosopher John Locke concerning the franchise in Great Britain in the late seventeenth century. It examines a draft of an election bill found in the papers of English politician Edward Clarke that was annotated by Locke. The author comments on election regulation and concern about corruption and bribery. He also reflects on Locke's Whiggism, examining what is referred to as Court Whiggery and Country Whiggery. The relationship between population, wealth, and representation is considered.

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The article discusses the 18th century anatomy book "Osteographia," by William Cheselden. Particular focus is given to the use of a camera obscura to create the images which accompany the text and to the epistemology of philosopher John Locke. The article notes that Cheselden's was likely the first use of a camera obscura for medical imagery and references to the use of a camera obscura in the book "Essay on Human Understanding" by Locke are examined. The influence of Lockean thought on the British scientific organization the Royal Society and the relationship between Locke's philosophical thought and aesthetics are also discussed.

The article offers information on the 164 memorandum written by author John Locke on the renewal of the Licensing Act in Great Britain. The memorandum was focused on Locke's prose on the economics of the high cost of classic works and the shoddy quality of printing in England compared to printing in Holland due to the exclusiveness of the rights held by the Co. of Stationers. Locke wrote at the end of the memorandum that he is not in opposition to publishers being able to purchase exclusive publishing rights from authors. Extracts of Locke's correspondence, journals, and common-place books are also presented.

This essay analyzes the Spanish-British political debate over the right to fell logwood and for the dominion of the Yucatan. It contextualizes archival material as well as printed treatises written by Britons who were engaged in the debate and who gave origin to the ideology of the British Empire before the Union (1707). These writers were members of the Council of Trade and Plantations and of the Royal Society, and they had not only domestic interests but also direct private interests either in the West or the East Indies. John Locke is the main figure in this debate and his concept of property is revised within this new context. Locke and other fellows of the Royal Society and King's councilors argued in favor of British possession of American lands claimed by Spain. Using natural law and political and theological arguments to claim that Spain was unable to improve nature, they described the Spanish as a declining and backward empire and created a successful imperial ideology to bring domestic homogeneity and stability in turbulent times. [ABSTRACT FROM AUTHOR]

Matar examines the representation of Muslims in English writings in the early modern period, roughly from the sixteenth to the eighteenth centuries. There were two views of Muslims: the first was generated by literary and theological writers whose depictions were predominantly negative and stereotypical. The second was generated by diplomats and traders who had interacted with Muslims, both in the Mediterranean and during ambassadorial visits in London. These latter writers furnished a less hostile image than the playwrights and preachers, and influenced John Locke who became the first European philosopher to argue for the toleration and the endenization of Muslims, qua Muslims, in Britain. [ABSTRACT FROM AUTHOR]

This note explores the ambiguity in John Locke's assertion that "the great art of government" consists in the increase and right employment of "lands" or "hands." The dominant interpretation is that Locke thought governmental practice should aim at the extension and proper cultivation of land, while others assert that, given the context of the labour theory of value and Locke's concern to increase population, a more suitable interpretation is that the great art of government consists in the maximal exploitation of "hands" or labourers. The case for both "lands" and "hands" is examined within the scholarly literature on Locke's egalitarianism and political economy, an argument for the minority favouring of "hands" over "lands" provided and its contemporary relevance explained. [ABSTRACT FROM AUTHOR]

The article traces the origins of concepts of national cultural homogeneity to the roots of European modernity through discussing the notion of language, culture, multimodality and dialogue emergence. The author also presents the two distinct models of cultural homogeneity based on Johann Gottfried von Herder of Germany and John Locke of Great Britain. In addition, the two models aimed at attributing a cultural homogeneity to their national communities, however, they differed in their recommended strategies and sources of contents.

Examines the method of making common-place books in Great Britain during the eighteenth-century. Approach used by philosopher John Locke in indexing; Criticisms of Locke against the habit of collecting and memorizing arguments; Benefits of commonplacing to students; Disadvantages of the method according to Jonathan Swift in his book "A Tale of a Tub."

The article comments on the central to the political theory of John Locke, Great Britain's empirical philosopher, in which he claims that individual property rights are possible in a pre-political state of nature, and that these are based, not on the consent of mankind, but on the unilateral appropriative acts of those who are to have the rights in question. At first sight, it seems as if Locke favors the former alternative. Time and again, he stresses that man enters political society to preserve his property. The government, he argues, is obliged to secure every ones property by providing against those defects that made the State of Nature so unsafe and uneasie.

Examines the initial reception on John Locke's book "Two Treatises of Government" in Great Britain. Suggestion that Locke's scholarship were very influential during the revolution period; Reputation of Locke as a political writer during the late seventeenth and early eighteenth centuries; Appeal of "Two Treatises of Government" on both political and academic audience.

This article examines whether British intellectuals did comprise an intelligentsia between 1830 and 1880. This intelligentsia was not revolutionary but it was bourgeois in origin and did produce very powerful and rigorous thought. English intellectuals have frequently seen themselves as social critics, keen to remove social imperfections but prepared to accept defining social ideals. This stands in marked contrast to the more active role typically embraced by European intellectuals. The bourgeois revolution of the 17th century made the English intellectual feel that he was in the vanguard of social progress. At a time when Europe was witnessing the defeat of attempt to emulate this revolution in 1830 and 1848, English intellectual could fulfill its implications by helping in the extensions of the franchise in 1832 and 1867. In social terms the intelligentsia was a decidedly bourgeois group. The historical origin of this group lay in the reforming end of the Protestant spectrum. Philosophy was judged to be of the utmost import. The central theory that underlay all their work was empiricism. The origins of empiricism go back to John Locke and David Hume, but it is reasonable to suggest that empiricism reached something of a peak in its utilitarian form.

In 1962, C. B. Macpherson challenged conventional interpretations of the thought of both John Locke and the English Leveller movement of the 1640s. In the years since the publication of his book, his interpretations have received much acute criticism. Some critics have ably attacked his reading of John Locke; others, his view of the Leveller movement. But the doubtfulness of Macpherson's interpretation has not led his critics to seriously reexamine the question of whether Locke and the Levellers share a common vision. I shall do this, and shall broaden the context of interpretation to include more than their political views. [ABSTRACT FROM AUTHOR]

The article focuses on the intellectual history of the United States between 1680 and 1783 as influenced by English Enlightenment polymath Sir Isaac Newton and philosopher John Locke. The influence of the 1687 book "The Mathematical Principles of Natural Philosophy," by Newton upon the religious sermons of Massachusetts minister Cotton Mather is discussed. The author considers how the writings of Newton influenced the academic programs, especially the study of mathematics, at Harvard College in the early 1700s. Also discussed are Massachusetts astronomer John Winthrop IV (1714-1779), the establishment of the American Philosophical Society, and Pennsylvania mathematician James Logan (1674-1751).

The article responds to the preceding article, "A Note on Locke's 'Great Art of Government'" by Edward Andrew, regarding scholarly interpretation of a passage in the "Second Treatise of Government" by 17th-century British political philosopher John Locke. The debate concerns whether Locke meant to say that "the great art of government" consists in securing the "increase of lands" (territory) or "increase of hands" (labor or population). The author disagrees with Andrew's favoring of the "hands" interpretation.

Describes a case of a congenital hand anomaly in 1678 from the medical notes of John Locke, a philosopher and physician from Great Britain.