Penguin Classics Essay Concerning Human Understanding [Paperback]

It will be found that Locke, generally regarded as an "empiricist," is extremely hard to pigeonhole. Though rejecting (an earlier version of) the doctrine of "innate ideas" and insisting that all of our ideas come from or through sense-experience, he was clearly a "rationalist" as regards the nature of knowledge itself. Both modern empiricists and modern rationalists could benefit from a healthy infusion of his reasonable, even-handed tenor and uncommon common sense.

Also highly recommended is E.J. Lowe's _Locke On Human Understanding_, an excellent introduction and overview to this great work as well as a delightful and highly insightful attempt to show that many of Locke's positions are still defensible today (though perhaps in need of some modification). It is a handy companion to the present volume both for the beginner and for the longtime reader of Locke; even those who know Locke well (or think they do!) will find Lowe's work engaging and enlightening.

Locke begins the "Essay" by rejecting and dispensing with the notion of "innate ideas," which basically says that we are born in possession of certain principles, elements of knowledge, or maxims that help us orient ourselves in the world. Through long and drawn out (one downside of Locke is his insistency on detail and repetition) examples and arguments, he attempts to prove that when we are born, we have absolutely nothing intelligence-wise, to recommend us. This is what is popularly referred to as the 'tabula rasa' theory, that when first born, our minds are like "empty cabinets" or "white sheets" of paper - which experience and experience only furnishes with our ideas about the world. His goal here is to get people to question their assumptions about the world, to ask questions and decide for themselves based on reason and experience, how best to interact with the world.

Locke says that the only two sources of all human knowledge are sensation (that information which is passively thrust upon our senses) and reflection (when we consider and think about that sense data, and about our own thoughts). From these "simple ideas," we are able to combine and recombine thoughts to form "complex ideas" and use clear and distinct language to express them to other people. This social aspect of this philosophy is something that really fascinated me about Locke. While focusing on the individual's growing base of knowledge, he is all the while trying to orient people to functioning in society. Saying that the end of all knowledge serves two purposes, viz., honouring God, and being morally responsible, Locke goes on to show how human life often works counter to these goals, with a view to correcting them.

Another of his famous formulations, one all too familiar to Americans, as part of our national idealism, is that the basic state of nature of humanity consists in the "pursuit of happiness." Compared to Hobbes, for whom the state of nature consisted in the attempt to attain greater and greater power over others, Locke's state of nature seems relatively benign - however, he goes to great lengths to show how the pursuit of happiness often leads to reckless and wanton behaviours, ultimately destructive both to self and society. The idea that we must examine our desires and discipline them to the greater good is something that many of us lose sight of, and is an element central to his system.

Briefly then, a couple of other items that might be of interest to someone thinking about picking up Locke's "Essay": His philosophy of language is one that still has currency and influence on linguistic theory all the way to Saussure and the post-structuralists; Locke's manner of addressing cultural and gender diversity is progressive, but vexed, which makes for fascinating work in trying to determine his stances toward non-white European males. Locke's constant invocation of gold in his examples can be maddening, which can only mean that there is some significance therein; and finally, his other hobby-horse, so-called "monstrous births" and their status in the human race bears heavily and still importantly on the debate over a woman's right to choose. All this and so much more awaits you - over 600 pages of Lockean goodness. Beware though, Locke is extremely repetitive and can get bogged down in what, for us to-day, may seem common sense notions. But this is quintessential reading, nonetheless, for everyone interested in the formation of the modern self.