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locke on personal identity summary
locke on personal identity summary
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John Locke (1632-1704) said ‘To find wherein personal identity consists, we must consider what person stands for …’ (Locke, in set book, p. 275). Therefore, to recapitulate Locke’s philosophy on personal identity it is necessary to clarify how he inimitably used the term ‘person’ and consequently other words, such as ‘substance’ and ‘man’, which he utilized to form his philosophical ideas. Furthermore, his work on personal identity inspired debate amongst many subsequent philosophers and motivated disagreement and as such, it is important to counter Locke’s views with opposing arguments.
The primary way in which Locke argued and elucidated his ideas was through the thought experiment, which Locke carefully fashioned as an imaginary scenario to reveal the human intuition on a philosophical question. He used them to illustrate the unique way in which he used certain words, such as ‘substance’. For Locke, ‘substances’ were immaterial or material things that existed independently and he had sub-categories within them. One sub-category of this term was the immaterial ‘substance’, such as the ‘soul’. A particular thought experiment he used to explain his ideas on the ‘soul’ is regarding Nestor or Thersites; where someone believed that their soul once inhabited one of these men of the Trojan legend. Of this he says; ‘But yet the soul alone, in the change of bodies, would scarcely to anyone … be enough to make the same man’ (Locke, in set book, p, 277). Establishing, that he believed the soul was an immaterial ‘substance’, although not necessarily what constitutes to a continuing conscious; a radical idea, as the majority believed during this century that the ‘soul’, bequeathed to man by a deity was the continuing awareness that mad...
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...ophy, Milton Keynes, The Open University.
‘Personal identity’, audio recording, (2011). ‘The self’, Exploring Philosophy, Milton Keynes, The Open University.
Bennet, J. (2007), paraphrase of Locke, J. (1690) An Essay concerning Human Understanding, Bk II, ch. 27, paragraphs 17-22, in Warburton (2011), ‘The Self’, Exploring philosophy, Milton Keynes, The Open University, pp. 107-109.
Mackie, J.L. (1976) Problems from Locke, Oxford, Oxford University Press, pp. 173-7, in Warburton (2011), ‘The Self’, Exploring philosophy, Milton Keynes, The Open University, pp. 110-114.
Uzgalis, William, "John Locke", The Stanford Encyclopedia of Philosophy (Winter 2010 Edition), Edward N. Zalta (ed.), URL = .
Warburton, N. (2011) ‘The Self’, Exploring philosophy, Milton Keynes, The Open University, pp. 7-51.
One of Locke’s largest points is "All ideas come from sensation or reflection” (Locke 101). He thinks that man is completely blank when they are born and that their basic senses are what gives them knowledge. Locke states, “Let us then suppose the mind to be, as we say, white paper” (Locke 101). Locke is basically saying that human nature is like a blank slate, and how men experience life in their own ways is what makes them good or evil. Overall, Locke believes that any and all knowledge is only gained through life
Personal identity is a nonphysical structure and cannot be found within the soul or in the body. Due to the separation between consciousness and body, Locke proclaims that physical injuries do not influence who somebody is. Personal identity is limited to an individuals compacity to continue the sameness of consciousness. Locke states that “whatever past actions [a man] cannot reconcile or appropriate to that present self by consciousness, can be no more concerned in than if [it] had never been done”, (Locke 4). which proclaims that the forgotten experience was not part of them at all. According to Locke, who a person is, can be tracked by their memories of their life previously. Therefore, Locke’s views imply the body of Clive is constantly harboring new consciousness that comprises different personal identities. Since each “new” life of Clive every few seconds is oblivious to the lives before, the multiple personal identities must not be a part of his present state or
John Locke (b.1632,d. 1704) was an influential British philosopher and political theorist whose philosophies and theories continue to inspire. He is often viewed as the founder of British Empiricism and one of the foundational influences of modern, liberal governments.
The question of personal identity is very intuitive, yet very difficult to define. Essentially, what makes you, you? John Locke was one philosopher who attempted to answer this question. He proposed a psychological theory to define personal identity. His theory does have some merit, but it is not a correct definition of personal identity, since there are some counter-examples that cannot be accounted for. My argument will prove that Locke’s theory of personal identity is false.
John Locke's account of identity was a radical rethinking on the subject of personal identity. Moreover, his conception of personal identity shaped modern thought about the subject by placing the emphasis on a psychological criterion . Locke argued that there is a distinction between the human being, the person, and the soul, and that the identity of the person relies upon the continuation of the same consciousness. In other words, Locke believed that personal identity remains if the same consciousness remained. However, at the time of publication, Locke was heavily criticised by those who argued that his uses of the word 'consciousness' was too ambiguous. Some, such as Thomas Reid, interpreted Locke as equating consciousness with memory, and as a result of the fallible nature of memory, argued that Locke's account of personal identity failed .
John Locke, one of the most influential philosophers of his time, was born on August 29, 1632 in Wrington, a small village in England. His father, also named John, had been a lawyer as well as a military man who once served as a captain in the parliamentary army during the English civil war. Locke’s parents were both very devout Puritans and so to no surprise, Locke himself was raised with heavily Puritan beliefs. Because Locke’s father had many connections to the English government at the time of his growing up, John was given a rare gift at that time, an outstanding education.
John Locke’s Essay on Human Understanding his primary thesis is our ideas come from experience, that the human mind from birth is a blank slate. (Tabula Rasa) Only experience leaves an impression in our brain. “External objects impinge on our senses,” which interpret ate our perceptions of various objects. The senses fill the mind with content. Nothing can exist in the mind that was not first experienced by the senses. Dualism resembles Locke’s theory that your mind cannot perceive something that the senses already have or they come in through the minds reflection on its own operation. Locke classifies ideas as either simple or complex, simple ideas being the building blocks for complex ideas.
What is personal identity? This question has been asked and debated by philosophers for centuries. The problem of personal identity is determining what conditions and qualities are necessary and sufficient for a person to exist as the same being at one time as another. Some think personal identity is physical, taking a materialistic perspective believing that bodily continuity or physicality is what makes a person a person with the view that even mental things are caused by some kind of physical occurrence. Others take a more idealist approach with the belief that mental continuity is the sole factor in establishing personal identity holding that physical things are just reflections of the mind. One more perspective on personal identity and the one I will attempt to explain and defend in this paper is that personal identity requires both physical and psychological continuity; my argument is as follows:
Locke, John Essay concerning Humane Understanding, Book II ("Of Ideas"), Chapter 1 ("Of Ideas in General, and Their Original")
Macpherson, C.B. The Political Theory of Possessive Individualism: Hobbes to Locke, London, Oxford University Press, 1962, Part 5.
John Locke's, An Essay Concerning Human Understanding (1690), was first criticized by the philosopher and theologian, John Norris of Bemerton, in his "Cursory Reflections upon a Book Call'd, An Essay Concerning Human Understanding," and appended to his Christian Blessedness or Discourses upon the Beatitudes (1690). Norris's criticisms of Locke prompted three replies, which were only posthumously published. Locke has been viewed, historically, as the winner of this debate; however, new evidence has emerged which suggests that Norris's argument against the foundation of knowledge in sense-perception that the Essay advocated was a valid and worthy critique, which Locke did, in fact, take rather seriously. Charlotte Johnston's "Locke's Examination of Malebranche and John Norris" (1958), has been widely accepted as conclusively showing that Locke's replies were not philosophical, but rather personal in origin; her essay, however, overlooks critical facts that undermine her subjective analysis of Locke's stance in relation to Norris's criticisms of the Essay. This paper provides those facts, revealing the philosophical—not personal—impetus for Locke's replies.
I will argue that Locke believed that if you remain the same person, there are various entities contained in my body and soul composite that do not remain the same over time, or that we can conceive them changing. These entities are matter, organism (human), person (rational consciousness and memory), and the soul (immaterial thinking substance). This is a intuitive interpretation that creates many questions and problems. I will evaluate Locke's view by explaining what is and what forms personal identity, and then explaining how these changes do conceivably occur while a human remains the same person.
Locke’s Essay is very much an epistemological work. This is a very modest description of his aims, but the work is really much more than this, attempting to establish in a general way the limits of the human understanding. Locke purpose is to inquire into the original, certainty, and extent of human knowledge, together with the grounds and degrees of belief, opinion and assent, without meddling with the physical consideration of the mind. He is concerned about the limits of the human understanding, a preoccupation which was to become common in the philosophy that followed his.
John Locke was born in 1632. He earned his bachelor’s Degree in 1656 and a master's degree in 1658. In 1690 Locke’s An Essay Concerning Human Understanding appeared. From this came Tabula rasa. This then laid the foundation for environmentalism. Locke was an English philosopher who was regarded as one of the “most influential of enlightenment thinkers” and “important to social contract social” (Wikipedia). Locke died in 1704 never being married or having children. His theories are a part of what we practice today.
...have struggled with the nature of human beings, especially with the concept of “self”. What Plato called “soul, Descartes named the “mind”, while Hume used the term “self”. This self, often visible during hardships, is what one can be certain of, whose existence is undoubtable. Descartes’s “I think, therefore I am” concept of transcendental self with just the conscious mind is too simplistic to capture the whole of one’s self. Similarly, the empirical self’s idea of brain in charge of one’s self also shows a narrow perspective. Hume’s bundle theory seeks to provide the distinction by claiming that a self is merely a habitual way of discussing certain perceptions. Although the idea of self is well established, philosophical insight still sees that there is no clear presentation of essential self and thus fails to prove that the true, essential self really exists.