An Essay Concerning Human Understanding
|An Essay Concerning Human Understanding|
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First appearing in 1689 (although dated 1690) with the printed title An Essay Concerning Humane Understanding, An Essay Concerning Human Understanding by John Locke concerns the foundation of human knowledge and understanding. He describes the mind at birth as a blank slate (tabula rasa, although he did not use those actual words) filled later through experience. The essay was one of the principal sources of empiricism in modern philosophy, and influenced many enlightenment philosophers, such as David Hume and George Berkeley.
Book I of the Essay is Locke's attempt to refute the rationalist notion of innate ideas. Book II sets out Locke's theory of ideas, including his distinction between passively acquired simple ideas, such as "red," "sweet," "round," etc., and actively built complex ideas, such as numbers, causes and effects, abstract ideas, ideas of substances, identity, and diversity. Locke also distinguishes between the truly existing primary qualities of bodies, like shape, motion and the arrangement of minute particles, and the secondary qualities that are "powers to produce various sensations in us" such as "red" and "sweet." These secondary qualities, Locke claims, are dependent on the primary qualities. He also offers a theory of personal identity, offering a largely psychological criterion. Book III is concerned with language, and Book IV with knowledge, including intuition, mathematics, moral philosophy, natural philosophy ("science"), faith, and opinion.
The main thesis is that there are "No Innate Principles", by this reasoning:
If we will attentively consider new born children, we shall have little reason to think that they bring many ideas into the world with them
and that "by degrees afterward, ideas come into their minds." Book I of the Essay is devoted to an attack on nativism or the doctrine of innate ideas. Locke allowed that some ideas are in the mind from an early age, but argued that such ideas are furnished by the senses starting in the womb: for instance, differences between colours or tastes. If we have a universal understanding of a concept like sweetness, it is not because this is an innate idea, but because we are all exposed to sweet tastes at an early age.
One of Locke's fundamental arguments against innate ideas is the very fact that there is no truth to which all people attest. He took the time to argue against a number of propositions that rationalists offer as universally accepted truth, for instance the principle of identity, pointing out that at the very least children and idiots are often unaware of these propositions.
Whereas Book I is intended to reject the doctrine of innate ideas proposed by Descartes and the rationalists, Book II explains that every idea is derived from experience either by sensation – direct sensory information – or reflection – "the perception of the operations of our own mind within us, as it is employed about the ideas it has got".
Furthermore, Book II is also a systematic argument for the existence of an intelligent being: "Thus, from the consideration of ourselves, and what we infallibly find in our own constitutions, our reason leads us to the knowledge of this certain and evident truth, that there is an eternal, most powerful, and most knowing being; which whether any one will please to call God, it matters not!"
Book 3 focuses on words and rhythm. Locke connects words to the ideas that they signify, claiming that man is unique in being able to separate sounds into distinct forms, and signify them with concepts, which become words and then that these words are built into language.
Chapter ten in this book focuses on the "abuse of words." Here, Locke calls out metaphysicians for making up new words that have no clear meaning. He also criticises the use of words which are not linked to clear ideas, and to those who change the criteria or meaning underlying a term.
Thus he uses a discussion of language to demonstrate sloppy thinking. Locke was perhaps ahead of his time in numbering amongst the abuses of language "affected obscurity", where philosophers invoke old terms and give them new meanings, or construct new terms without clearly defining them, to purposely confuse the reader, or to make themselves appear more learned or their ideas more complicated and nuanced or erudite than they actually are.
This book focuses on knowledge in general – that it can be thought of as the sum of ideas and perceptions. Locke discusses the limit of human knowledge, and whether knowledge can be said to be accurate or truthful.
Thus there is a distinction between what an individual might claim to "know", as part of a system of knowledge, and whether or not that claimed knowledge is actual. For example, Locke writes at the beginning of Chap. IV (Of the Reality of Knowledge): "I doubt not my Reader by this Time may be apt to think that I have been all this while only building a Castle in the Air; and be ready to say to me, To what purpose all of this stir? Knowledge, say you, is only the Perception of the Agreement or Disagreement of our own Ideas: but who knows what those Ideas may be?... But of what use is all this fine Knowledge of Man's own Imaginations, to a Man that enquires after the reality of things? It matters now that Mens Fancies are, 'tis the Knowledge of Things that is only to be priz'd; 'tis this alone gives a Value to our Reasonings, and Preference to one Man's Knowledge over another's, that is of Things as they really are, and of Dreams and Fancies."
Reaction, response, and influence
Locke's empiricist viewpoint was sharply criticised by rationalists. In 1704 Gottfried Leibniz wrote a rationalist response to Locke's work in the form of a chapter-by-chapter rebuttal, the Nouveaux essais sur l'entendement humain ("New Essays on Human Understanding"). At the same time, Locke's work provided crucial groundwork for future empiricists such as David Hume.
- Essay, II.viii.10
- Essay, I, iii, 2.
- Essay, I, ii, 15.
- Essay, I, iv, 3.
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- Yolton, John. John Locke and the Compass of Human Understanding. Cambridge: Cambridge University Press, 1970.
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