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El derecho de propiedad en John Locke
Jorge Luis Toyama Miyagusuku
Pensamiento Constitucional , 1998,
Abstract: El tema que abordaremos en esta monografía se contrae en determinar los principales aspectos de la teoría sobre el derecho de propiedad del inglés John Locke (Wrington, 1632-1704), en su obra Segundo Ensayo sobre el GobiernoCivil .John
El concepto de Derecho en Locke  [cached]
Diego Alejandro Fernández Peychaux
Araucaria , 2011,
Abstract: El siguiente artículo aspira a ser un aporte para la comprensión del modo en que John Locke establece la relación entre los hombres y la sociedad. De acuerdo con la tradición contractualista en la que el autor se inscribe, se pretende recorrer un camino con dos etapas. En la primera, se busca establecer bien el significado del concepto de derecho, bien su relación con los deberes que surgen de la ley de naturaleza. En un segundo momento, se buscará identificar la relación existente entre los derechos/deberes y el concepto de inalienabilidad, para así comprender no ya la relación interna de los derechos/deberes individuales, sino cómo interactúan estos con los del prójimo y la comunidad en la que viven los hombres. Para ello se buscará argumentar que la inalienabilidad de los derechos del hombre, excluido el derecho a la vida, no se fundamenta en el propio derecho, sino en la relación de este con el bien más fundamental que buscan preservar, n.b. autopreservación. De este modo, se establece una suerte de escala de derechos, donde a medida que se desciende se amplía el poder de enajenación, siempre y cuando represente un aumento de las expectativas de mejorar las posibilidades de preservación.
El derecho en su dimensión individual y social según John Locke  [cached]
William Daros
Invenio , 2008,
Abstract: En este artículo se analizan los principios del empirismo, el origen de la libertad, del derecho natural y de la ley natural. Se expone luego el origen de la sociedad y del derecho civil, y las relaciones entre el derecho individual a la libertad y la limitación civil de ese derecho. Según Locke, lo ideal de una sociedad cívico-política consiste en que la mayoría puede, por libre consentimiento y pacto, constituir una sociedad donde los hombres sean iguales e independientes de un poder absoluto y, por convenio, permitirse una vida cómoda, segura, pacífica, disfrutando de los propios bienes. Se expone luego la concepción lockiana del derecho al poder civil público y su división. Se trata el pacto constitutivo de la sociedad civil y los derechos a la educación. Se hacen finalmente algunas observaciones sobre la ley natural, y la propuesta interpretativa de Locke. Si bien se presume que la ley natural es objetiva e innata, queda, sin embargo, reducida al esfuerzo de interpretación de cada hombre. La ruptura epistemológica de la modernidad, también en materia moral, significa, entonces, pasar del objetivismo moral al interpretacionismo moral.
Locke’s Solid Souls  [PDF]
D. Kenneth Brown
Open Journal of Philosophy (OJPP) , 2012, DOI: 10.4236/ojpp.2012.24034
Abstract: John Locke holds that matter is solid, the soul thinks, and for all we know the soul may be a material substance divinely endowed with a power to think. Though he openly admits to nothing stronger than the bare possibility of thinking matter, Locke grants that what thinks in us occupies a definite spatial location to the exclusion of other souls. Solidity is the quality that prevents other things from occupying a spatial location. Locke’s general criterion for identity is spatiotemporal exclusion of other things of the same kind. To meet these conditions for identity, souls must be solid. Although Locke refuses to declare that souls really are material things, taking the solidity of souls to be a condition for their identity is consistent with the following of Locke’s other important commitments: (1) nominalism about the essences by which substances are classified, (2) agnosticism about the underlying reality of what supports such “nominal essences,” and (3) the identity of persons is distinct from the identity of any substance. Locke ignores the implication that souls are solid because the solidity of souls is irrelevant to those three aims. Nevertheless he could allow for the solidity of souls without giving up on any of his other important and explicitly held commitments. There is therefore no need for Locke’s commentators to refrain from employing solidity in their accounts of Locke’s general criterion for identity from fear of attributing to Locke the position that souls would be solid.
John locke on personal identity  [cached]
Namita Nimbalkar
Mens Sana Monographs , 2011,
Abstract: John Locke speaks of personal identity and survival of consciousness after death. A criterion of personal identity through time is given. Such a criterion specifies, insofar as that is possible, the necessary and sufficient conditions for the survival of persons. John Locke holds that personal identity is a matter of psychological continuity. He considered personal identity (or the self) to be founded on consciousness (viz. memory), and not on the substance of either the soul or the body.
John locke on personal identity  [cached]
Nimbalkar Namita
Mens Sana Monographs , 2011,
Abstract: John Locke speaks of personal identity and survival of consciousness after death. A criterion of personal identity through time is given. Such a criterion specifies, insofar as that is possible, the necessary and sufficient conditions for the survival of persons. John Locke holds that personal identity is a matter of psychological continuity. He considered personal identity (or the self) to be founded on consciousness (viz. memory), and not on the substance of either the soul or the body.
Locke’s anticipation of idealism
?o? Andrija
Theoria, Beograd , 2012, DOI: 10.2298/theo1203099s
Abstract: The primary purpose of this paper is to establish that some aspects of Locke’s philosophy can be read as an anticipation of Kant’s idealism. The paper consists of three main parts. In the first part, I examine the continuity of the conception of substance that exists between otherwise very different philosophical systems of Aristotle and Descartes. Identifying the difference between the questions of ‘what’ substance is and that to which the concept refers, I examine in some detail Locke’s conception of substance, as well as his distinction between nominal and real essence, the latter being unknowable just like the substance. This unknowable character leads Locke to claim that we can cognize only one side of the existing world - the nominal one. In that sense, there is a striking parallel between the aforementioned distinction and the one Kant draws between appearance and the thing-in-itself. I also introduce philosophy of Richard Burthogge and his corresponding distinction I attempt to show how Locke indeed was anticipating Kant’s idealism, even if he wasn’t an idealist himself. Aside from anticipating the content of some of Kant’s basic tenets, I also attempt to show how Locke is also anticipating the Kant’s way of arguing for one of the essential components of his idealism - the thing-in-itself, where I draw the parallel between that concept and the concept of real essence.
LOCKE Detailed Specification Tables  [PDF]
Lucia G. Menezo,Valentin Puente,Jose-Angel Gregorio
Computer Science , 2012,
Abstract: This document shows the detailed specification of LOCKE coherence protocol for each cache controller, using a table-based technique. This representation provides clear, concise visual information yet includes sufficient detail (e.g., transient states) arguably lacking in the traditional, graphical form of state diagrams.
Locke y la adulación
Chuaqui H.,Tomás;
Revista de ciencia política (Santiago) , 2004, DOI: 10.4067/S0718-090X2004000200010
Abstract: this article verifies the relevance of a specific political vice, namely, flattery, in john locke's political thought. it is shown that for locke flattery originates in learned agents whom incite aspirants to political power, appealing to the pride that typically characterizes them. this political vice, therefore, endangers the survival of political regimes of limited and decentralized powers since it incites, by catering to pride, an unchecked desire for power and domination over others. in this way, the importance of citizens' capacity to contain passions and vices, which pertains besides to locke's moral and educational philosophies, is clarified in view of the construction and maintenance of a limited regime, based on the consent of the governed, and protective of freedom.
Locke on Moral Conscience and Liberty of Conscience
Manfred Svensson
Ideas y Valores , 2011,
Abstract: Locke is known for his place in the history of the liberty of conscience, but he is not known for any significant theory of moral conscience. This article aims at clarifying his views regarding both problems, and argues for the need to discuss both of these questions simultaneously, in order to avoid the trivialization of liberty of conscience.
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