John Locke’s Philosophy: Knowledge, Politics, and Liberalism
Locke’s thought stems from his concern for ethical and political issues, which Locke subjected to scientific treatment. This project requires outlining the possibilities of our knowledge. Thus, we find in Locke a theory of knowledge and political theory. Unlike rationalists’ claims, Locke thinks reason is not unique, neither omnipotent nor infallible (only aspires to a likely knowledge), but is a guide of all knowledge. There are no innate ideas; the mind is born a tabula rasa, since all ideas originate from experience. To determine their origin, it is necessary to study the psychological mechanisms of association and combination of ideas.
Ideas and Their Origins
An idea is all we know from external experience (sensation) or internal experience (reflection); it is an image or representation of reality. Ideas are simple when they are received passively and cannot be resolved into other ideas. They are derived from external experience or sensation, inner experience or reflection, or feeling and thinking at a time. They can also be complex when the mind is actively producing them from simple ideas through association or combination. Of these, there are three types: substances (representing particular things that have existence in themselves, and in the background, we do not know what the substance is, but we assume its existence), modes (symptoms of the substance), and relations (the juxtaposition of simple and complex ideas that allow us to perceive the world as an organized whole).
Language and General Ideas
After analyzing the ideas, Locke studies the language and the ideas expressed in words. The mind abstracts, forming general ideas that are represented by a general word. Thus, we refer to kinds of things (genus, species…). But all that really exists are individuals, not generalities.
Locke’s Political Theory and Liberalism
Having established the limits and possibilities of knowledge, Locke presents his political theory, focusing on the paradigm of liberalism. In the state of nature, there is a law (natural) governing human relationships: that we are all equal and free to exercise the right to life and property. This right is limited by the equal right of others. To guarantee mutual respect is necessary. This respect does not mean that you cannot punish violators of the law of nature. People are organized in partnership by an agreement (social contract) to avoid war and secure natural rights peacefully. In this society, freedom is not to be exposed more than the power selected by mutual agreement. This power (civil power) cannot be absolute nor arbitrary, for which we must separate the legislature (assembly enacts laws equal for all) and executive (subordinate to the previous laws implemented and includes the federative power: relationship the State with other States). Locke’s political liberalism limits the power of the monarchy and legitimizes the separation between the king and parliament. The people must be the judge of the rulers. On the other hand, the state must address civilian property (life, liberty, property) but not for the salvation of the soul. The civil power must not intervene in religious matters, nor can the Church intervene in civil matters or use force.
Morality and Natural Law
Having raised the framework of coexistence among individuals, Locke proposes a morality that is not based on innate and universal moral principles. Moral good and evil are pleasure (reward) and pain (punishment) compliance or violation of law. This principle applies to such laws that exist: God (determines what is sin and what is the duty), civil (determines the crime and innocence), and opinion (established in each country or community it is vice or virtue). His theory of natural law will inspire the defense of human rights.