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Great Ideas of Philosophy

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B. Other things can be known to be universally true. The pro<strong>of</strong>s <strong>of</strong> geometry are an example. This sort <strong>of</strong>knowledge, however, must be proven through a series <strong>of</strong> formal arguments. This is not an instance <strong>of</strong>intuitive knowledge, but <strong>of</strong> what Locke calls demonstrative knowledge.C. The most elementary contents <strong>of</strong> the mind are sensations. All the facts <strong>of</strong> the external world presentthemselves to and through our sensory channels. Our knowledge <strong>of</strong> the natural world and <strong>of</strong> things thathave real existence is by way <strong>of</strong> perception.1. In his Essay, Locke rehearses the famous Molyneaux problem—whether a man, born blind and givensight via surgery, would be able to recognize visually what he had long learned how to recognizetactually.2. Locke answers the problem as you might expect. On gaining sight, the person could have noappreciation <strong>of</strong> objects’ shapes or colors. Elementary sensations must be combined and held togetherin some fashion.D. The elementary sensations that form our perceptions are joined together much as the corpuscular elements<strong>of</strong> the physical world are held together by gravity to form more complex structures.1. Locke does not examine the mechanisms in any detail and makes clear that he is content not tospeculate.2. Sensations are held together by an essentially associative process. Events we experience togetherfrequently come to be associated together. Out <strong>of</strong> these elementary sensations, we are able to form, byan associative process, what Locke refers to as simple ideas.IV. The contents <strong>of</strong> consciousness, to be understood, must be reduced to their most elementary constituents: baresensations.A. Experiences <strong>of</strong> objects <strong>of</strong> sensation are <strong>of</strong> two kinds: primary and secondary.B. Direct experiences <strong>of</strong> the physical quality <strong>of</strong> an object—for example, its shape, its hardness, its weight—are experiences <strong>of</strong> the primary qualities <strong>of</strong> the thing.C. Other experiences arise from interaction between the primary quality <strong>of</strong> the object and the properties <strong>of</strong> thesensory systems themselves, providing experience <strong>of</strong> a secondary quality—for example, the color <strong>of</strong>things.V. If all we know we know from experiences associated in the mind, old problems <strong>of</strong> knowledge are raised.Locke’s Essay nods toward a materialistic theory <strong>of</strong> mind even if it does not explicitly embrace such a theory.A. Locke distinguishes sharply between two senses <strong>of</strong> “essence” at the fundamental ontological level.1. We do not know the “real essence” <strong>of</strong> things, because we have no perceptual power equal to the task<strong>of</strong> discovering the essence. But the real essence <strong>of</strong> material objects is what stimulates and brings aboutexperiences, and on the basis <strong>of</strong> these experiences, we come to classify things according to properties.2. The classifications are in the form <strong>of</strong> names we give to things, such as animals, fruits, furniture,wagons. Such designations are what Locke calls the nominal essence, which is based on conventionaland pragmatic considerations.B. All this leaves room for a certain skepticism about our knowledge claims.1. How is it, in a sea <strong>of</strong> change, that Smith remains himself? Is the “ship <strong>of</strong> Theseus” the same ship, evenafter each <strong>of</strong> its planks is replaced over a course <strong>of</strong> years by a new one?2. Locke regarded our personal identities as the gift <strong>of</strong> experience. Our memories—present inconsciousness and held together in understanding—constitute our continuing personal identities.VI. It was easy to make fun <strong>of</strong> Locke’s aggregate picture <strong>of</strong> persons, and Enlightenment wits would poke fun at thereductionist idea that a man who commits a crime is not the same man who is later tried for it, having by thenaccumulated different experiences. But Locke’s writings further established the authority <strong>of</strong> experience overintuition, reason, and the like and established it as the source <strong>of</strong> our knowledge <strong>of</strong> both the external world andthe internal world—though his Newtonian psychology has non-Hobbesian political outcomes.Recommended Reading:Locke, J. An Essay Concerning Human Understanding. Prometheus Books, 1995.Yolton, J. Thinking Matter. University <strong>of</strong> Minneapolis Press, 1983.©2004 The Teaching Company Limited Partnership 13

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