By William Walker
William Walker's research of John Locke's An Essay relating Human knowing deals a tough and provocative evaluate of Locke's value as a philosopher, bridging the distance among philosophical and literary-critical dialogue of his paintings. he's published as a vital determine for rising modernity, much less the accepted empiricist innovator and extra a proto-Nietzschean philosopher. Walker's examining of Locke is finely aware of the textual content and ingenious in putting the Essay in its broadest philosophical and old context.
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Additional info for Locke, Literary Criticism, and Philosophy
Ed. Giorgio Colli and Mazzino Montinari (Berlin: de Gruyter, 1988) 3: 17. Locke, literary criticism, and philosophy 25 torical period; various forms of allusion and intertextuality; the relation between how a thing is literally described and how it is used to represent something else; the terminology used by one national philosophical tradition to describe another; the history of interpretations of specific texts; the method of analysis followed in different texts; descriptions and uses of the difference between men and women; the conceptual affiliations of different usages and grammatical forms; the relation between the meaning of literal expressions and the meaning of figurative expressions.
This accusation is observable in Locke's earliest opponents such as Leibniz, through Thomas Reid and Dugald Stewart in the latter eighteenth century and T. H. 1 As will be observed later in the consideration of Locke's ostensible description of mind in terms of seeing, the claim that Locke asserts an analogy between at least one dimension of the mind and an impressed substance is not entirely mistaken. What this tradition has failed to observe, however, is that the expression tabula rasa does not occur in the Essay - rasa tabula occurs once in "Draft A" of the Essay (1671), but 1 See Gottfried Wilhelm Leibniz, Nouveaux Essais sur Ventendement humain, Sdmtliche Schriften und Briefe (Berlin: Akademie-Verlag, 1962) 6: 109-110 (further page references are to this edition); Thomas Reid, Essays on the Intellectual Powers of Man 69-78.
This is all he need to have done in order to refute the innatist's claim that the child has ideas (that is, receives impressions) independently of experience. For although, as several studies have pointed out, the image of the mind as an imprinted substance was the one commonly adopted by seventeenthcentury proponents of innate ideas, this image does not entail innatist epistemological doctrine since it leaves open when and by what the substance representing the mind is imprinted. 3 But in spite of the epistemological neutrality of the imprinted substance metaphor, Locke here dismisses it and redescribes the mind as an enclosed space into which ideas may enter and remain as furnishing.