사용자:이원룡/번역실/존 로크

• 이 글의 원문은 :en:John_Locke 입니다.
• 존 로크

John Locke (August 29, 1632 ? October 28, 1704) was an English| philosopher. Locke is considered the first of the British Empiricists|, but is equally important to social contract theory. His ideas had enormous influence on the development of epistemology and political philosophy, and he is widely regarded as one of the most influential Enlightenment| thinkers and contributors to liberal theory|. His writings influenced Voltaire and Rousseau, many Scottish Enlightenment thinkers, as well as the American revolutionaries|. This influence is reflected in the American| Declaration of Independence|.

존 로크(1632년 8월 29일 - 1704년 8월 28일)는 영국의 철학자다. 로크는 영국의 첫 경험론 철학자로 평가를 받지만, 사회계약론도 동등하게 중요한 평가를 받고 있다. 그의 사상들은 인식론과 더불어 정치철학에 매우 큰 영향을 주었다. 그는 가장 영향력있는 계몽주의 사상가이자 자유주의 이론가의 하나로 널리 알려져 있다. 그의 저서들은 볼테르와 장 자크 루소에게 영향을 주었으며, 미국 혁명 뿐만 아니라 여러 스코틀랜드 계몽주의 사상가들에게도 영향을 미쳤다. 그의 영향은 미국 독립 선언문에 반영되어 있다.

로크의 정신에 관한 이론은 "자아 정체성"에 관한 근대적 개념의 기원으로써 종종 인용되는 데, 데이비드 흄과 장 자크 루소 그리고 이마누엘 칸트과 같은 이후의 철학자들의 연구에 현저한 영향을 주었다. 로크는 "의식"의 연속성을 통해 자아를 정의하려 한 최초의 철학자이다. 그는 또한 정신을 "빈 서판"(백지 상태, 즉 "타블라 라사")으로 간주하였는 데, 이는 르네 데카르트나 기독교 철학과는 다르게 사람이 선천적 관념(본유 관념 또는 생득 관념)을 지니지 않고 태어난다고 주장하는 것이다.

생애 Life

Locke's father, who was also named John Locke, was a country lawyer and clerk to the Justices of the Peace in Chew Magna, who had served as a captain of cavalry for the Parliamentarian| forces during the early part of the English Civil War. His mother, Agnes Keene, was a tanner's daughter and reputed to be very beautiful. Both parents were Puritans.

존 로크의 부친의 이름도 존 로크였다. 그는 지방의 변호사였으며, the Justices of the Peace in Chew Magna의 서기관이었다...그의 모친은 아그네서 키네였으며 피혁공(tanner)의 딸이었고 매우 아름다웠다고 한다. 부모 모두 청교도인이었다.

Locke was born on August 29, 1632, in a small thatched cottage by the church in Wrington, Somerset, about twelve miles from Bristol. He was baptised| the same day. Soon after Locke's birth, the family moved to the market town of Pensford, about seven miles south of Bristol, where Locke grew up in a rural Tudor| house in Belluton.

로크는 1632년 8월 29일 브리스톨에서 12마일 정도 떨어진 서머셋, 링턴의 교회 옆에 있는 작은 thatched cottage에서 태어났다. 그는 태어난 날 세례를 받았다. 태어난 지 얼마 뒤, 가족은 브리스톨에서 7마일 정도 떨어진 펜스포드의 마켓 타운으로 이사했다. where Locke grew up in a rural Tudor| house in Belluton.

In 1647, Locke was sent to the prestigious Westminster School in London under the sponsorship of Alexander Popham, a member of Parliament and former commander of the younger Locke's father. After completing his studies there, he was admitted to Christ Church. The dean of the college at the time was John Owen|, vice-chancellor of the university. Although a capable student, Locke was irritated by the undergraduate curriculum of the time. He found the works of modern philosophers, such as Rene Descartes, more interesting than the classical| material taught at the university. Through his friend Richard Lower, whom he knew from the Westminster School, Locke was introduced to medicine and the experimental philosophy being pursued at other universities and in the English Royal Society, of which he eventually became a member.

Locke was awarded a bachelor's degree in 1656 and a master's degree in 1658. He obtained a bachelor of medicine in 1674, having studied medicine extensively during his time at Oxford and worked with such noted scientists and thinkers as Robert Boyle, Thomas Willis, Robert Hooke and Richard Lower. In 1666, he met Lord Anthony Ashley Cooper, who had come to Oxford seeking treatment for a liver infection. Cooper was impressed with Locke and persuaded him to become part of his retinue.

로크는 1656년 학사학위를 받았고 1658년 석사학위를 받았다. 그는 1674년 약학사 학위를 받았다. 그 시기에 옥스포드에서 의약 연구에 집중했으며, Robert Boyle, Thomas Willis, Robert Hooke, Richard Lower과 같은 유명한 과학자들과 사상가들과 함께 일했다. 1666년, 그는 간염에 걸려서 그 치료법을 찾기 위해 옥스포드에 온 앤소니 애쉴리 쿠퍼 백작(섀프츠베리 백작이라고 부른다)을 만났다. 쿠퍼 백작은 로크에 깊은 인상을 받았고, 그를 설득하여 자신의 수행원이 되게 하였다. (번역자 주: 섀프츠베리는 청교도 혁명 때에 왕정 복고에 진력하여 반가톨릭 휘그당의 지도자가 된 역사적인 인물이다.)

Locke had been looking for a career and in 1667 moved into Shaftesbury's home at Exeter House in London, to serve as Lord Ashley's personal physician. In London, Locke resumed his medical studies under the tutelage of Thomas Sydenham. Sydenham had a major effect on Locke's natural philosophical thinking — an effect that would become evident in the An Essay Concerning Human Understanding.

로크는 경력을 찾고 있었고, 1667년 런던의 Exeter House에 있는 섀프츠베리의 집으로 와서 그의 주치의가 되었다. 런던에서, 로크는 토마스 시드넘(Thomas Sydenham)의 지도하에 의학 공부를 다시 하였다. 시드넘은 로크의 자연 철학 사상에 매우 큰 영향을 주었다. 그러한 영향은 로크가 작성한 논문 An Essay Concerning Human Understanding에 나타나고 있다. (번역자 주: 시드넘은 말라리아의 특효약인 키니네를 발견했으며, 임상 관찰에 의한 질병 분류에 업적을 남긴 역사적인 인물이다.)

Locke's medical knowledge was put to the test when Shaftesbury's liver infection became life-threatening. Locke coordinated the advice of several physicians and was probably instrumental in persuading Shaftesbury to undergo an operation (then life-threatening itself) to remove the cyst. Shaftesbury survived and prospered, crediting Locke with saving his life.

로크의 의학적 지식은 섀프츠베리가 간염으로 생명의 위협을 받고 있는 때에 시험을 받게 되었다. 로크는 여러 의사들의 조언을 고려하였고 잘 설득하여 섀프츠베리가 수술을 받도록 하였다. 당시에는 수술 자체가 생명에 위험했던 시기이다. 그 수술을 받고 낭종(cyst)을 제거하였다. 섀프츠베리는 살아났으며, 그의 목숨을 구해준 로크를 매우 신임하게 되었다.

It was in Shaftesbury's household, during 1671, that the meeting took place, described in the Epistle to the reader of the Essay, which was the genesis of what would later become Essay. Two extant Drafts still survive from this period. It was also during this time that Locke served as Secretary of the Board of Trade and Plantations and Secretary to the Lords and Proprietors of the Carolinas, helping to shape his ideas on international trade and economics.

Shaftesbury, as a founder of the Whig| movement, exerted great influence on Locke's political ideas. Locke became involved in politics when Shaftesbury became Lord Chancellor in 1672. Following Shaftesbury's fall from favour in 1675, Locke spent some time travelling across France. He returned to England in 1679 when Shaftesbury's political fortunes took a brief positive turn. Around this time, most likely at Shaftesbury's prompting, Locke composed the bulk of the Two Treatises of Government. Locke wrote the Treatises to defend the Glorious Revolution of 1688, but also to counter the absolutist political philosophy of Sir Robert Filmer and Thomas Hobbes. Though Locke was associated with the influential Whigs, his ideas about natural rights and government are today considered quite revolutionary for that period in English history.

However, Locke fled to the Netherlands, Holland, in 1683, under strong suspicion of involvement in the Rye House Plot (though there is little evidence to suggest that he was directly involved in the scheme). In the Netherlands Locke had time to return to his writing, spending a great deal of time re-working the Essay and composing the Letter on Toleration. Locke did not return home until after the Glorious Revolution. Locke accompanied William of Orange|'s wife back to England in 1688. The bulk of Locke's publishing took place after his arrival back in England — his aforementioned Essay Concerning Human Understanding, the Two Treatises of Civil Government and A Letter Concerning Toleration all appearing in quick succession upon his return from exile.

Locke's close friend Lady Masham invited him to join her at the Mashams' country house in Essex. Although his time there was marked by variable health from asthma attacks, he nevertheless became an intellectual hero of the Whigs|. During this period he discussed matters with such figures as John Dryden and Isaac Newton.

로크의 가까운 친구인 마샴 부인이 그를 에섹스에 있는 자신의 시골 집에 초대하여 살게 했다. 그 당시 천식 때문에 건강하지 못했지만, 로크는 그럼에도 불구하고 휘그당의 정신적 영웅이 되었다. 이 시기에, 그는 John Dryden과 아이작 뉴턴같은 명사들과 담론하였다.

He died in October 28, 1704 due to decling health, and is buried in the churchyard of the village of High Laver, east of Harlow in Essex, where he had lived in the household of Sir Francis Masham since 1691. Locke never married nor had children.

그는 1704년 10월 28일 건강악화로 사망했다. 1691년까지 살았던, 마샴 부인의 시골 별장인 에섹스의 집 근처 교회 묘지에 묻혔다.

Events that happened during Locke's lifetime include the English Restoration, the Great Plague of London and the Great Fire of London. He did not quite see the Act of Union| of 1707, though the thrones of England and Scotland were held by the same monarch throughout his lifetime. Constitutional monarchy and parliamentary democracy were in their infancy during Locke's time.

로크의 비문 Locke's epitaph

Original Latin:

원문 라틴어:

Hic juxta situs est JOHANNES LOCKE. Si qualis fuerit rogas, mediocritate sua contentum se vixesse respondet. Literis innutritus eo usque tantum profecit, ut veritati unice litaret. Hoc ex scriptis illius disce, quae quod de eo reliquum est majori fide tibe exhibebunt, quam epitaphii suspecta elogia. Virtutes si quas habuit, minores sane quam sibi laudi duceret tibi in exemplum proponeret; vita una sepeliantur. Morum exemplum si squaeras in Evangelio habes: vitiorum utinam nusquam: mortalitatis certe (quod prosit) hic et ubique.

Natum Anno Dom. 1632 Aug. 29

Mortuum Anno Dom. 1704 Oct. 28

Memorat haec tabula brevi et ipse interitura.

English Translation:

영어 번역:

"Near this place lies John Locke. If you ask what kind of a man he was, he answers that he lived content with his own small fortune. Bred a scholar, he made his learning subservient only to the cause of truth. This you will learn from his writings, which will show you everything else concerning him, with greater truth, than the suspect praises of an epitaph. His virtues, indeed, if he had any, were too little for him to propose as matter of praise to himself, or as an example to you. Let his vices be buried with him. Of good life, you have an example in the gospel, should you desire it; of vice, would there were none for you; of mortality, surely you have one here and everywhere, and may you learn from it. That he was born on the 29th of August in the year of our Lord 1632, and that he died on the 28th of October in the year of our Lord 1704, this tablet, which itself will soon perish, is a record."

한글 번역:

"이 근처에 존 로크가 잠들다. 만약 당신이 그가 어떤 사람이었냐고 묻는다면, 그는 그만의 작은 행운을 가지고 살았다고 답할 것이다. Bred a scholar, he made his learning subservient only to the cause of truth. This you will learn from his writings, which will show you everything else concerning him, with greater truth, than the suspect praises of an epitaph. His virtues, indeed, if he had any, were too little for him to propose as matter of praise to himself, or as an example to you. Let his vices be buried with him. Of good life, you have an example in the gospel, should you desire it; of vice, would there were none for you; of mortality, surely you have one here and everywhere, and may you learn from it. 그는 1632년 8월 29일 태어나서 1704년 10월 28일 죽었다. this tablet, which itself will soon perish, is a record."

영향 Influence

Locke exercised a profound influence on philosophy and politics, in particular on liberalism.

로크는 철학과 정치학, 특히 자유주의에 큰 영향을 주었다.

Most modern libertarians claim him as an influence.

대부분의 근대 자유주의자들은 그의 영향을 받았다.

He was a strong influence on Voltaire, while his arguments concerning liberty and the social contract later influenced the written works of Alexander Hamilton, James Madison, Thomas Jefferson, and other Founding Fathers| of the United States.

그는 볼테르에게 강한 영향을 주었다. 볼테르가 주장하는 자유주의와 사회계약에 대한 주장은 해밀턴, 매디슨, 제퍼슨, 다른 미국 건국의 아버지들의 저작에 영향을 주었다.

In addition, Locke's views influenced the American and French Revolutions.

게다가, 로크의 견해는 미국과 프랑스의 혁명에도 영향을 주었다.

But Locke's influence may have been even more profound in the realm of epistemology.

그러나, 로크는 인식론(epistemology)에서 더 큰 영향을 주었다.

Locke redefined subjectivity, or self, and intellectual historians such as Charles Taylor and Jerrold Seigel argue that Locke's Essay Concerning Human Understanding (1690) marks the beginning of the modern conception of the self.

로크는 subjectivity와 self를 재정의 했고, Charles Taylor와 Jerrold Seigel과 같은 intellectual historians들은 로크의 논문 Essay Concerning Human Understanding (1690)는 self의 개념에 대한 최초의 지적이었다고 주장한다.

Constitution of Carolina

Appraisals of Locke have often been tied to appraisals of liberalism in general, and also to appraisals of the United States. Detractors note that he was a major investor in the English slave-trade through the Royal Africa Company, as well as through his participation in drafting the Fundamental Constitution of the Carolinas| while Shaftesbury|'s secretary, which established a feudal aristocracy and gave a master absolute power over his slaves. Some see his statements on unenclosed| property as having justified the displacement of the Native Americans|. Because of his opposition to aristocracy and slavery in his major writings, he is accused of hypocrisy, or of caring only for the liberty of English| capitalists|. Most American liberal scholars reject these criticisms, however, questioning the extent of his impact upon the Fundamental Constitution and his detractors' interpretations of his work in general.

Theory of value and property

Locke uses the word property in both broad and narrow senses. In a broad sense, it covers a wide range of human interests and aspirations; more narrowly, it refers to material goods. He argues that property is a natural right and it is derived from labor.

Locke believed that ownership of property is created by the application of labor|. In addition, property precedes government and government cannot "dispose of the estates of the subjects arbitrarily." Karl Marx later critiqued Locke's theory of property in his social theory.

정치 이론

 Two Treatises of Government 문서를 참고하십시오.

Unlike Thomas Hobbes, Locke believed that human nature is characterized by reason and tolerance. Like Hobbes, Locke believed that human nature allowed men to be selfish. This is apparent with the introduction of currency. In a natural state| all people were equal and independent, and none had a right to harm another’s “life, health, liberty, or possessions.” However, Locke never refers to Hobbes by name and may instead have been responding to other writers of the day. Locke also advocated governmental separation of powers and believed that revolution is not only a right| but an obligation in some circumstances. These ideas would come to have profound influence on the Constitution of the United States and its Declaration of Independence|.

토마스 홉스와 달리, 로크는 인간이 reason과 tolerance에 의해 특징지워진다고 보았다. 홉스와 같이, 로크도 인간이 이기적인 존재가 될 수 있다고 보았다. 이것은 통화(currency)에 대한 소개에서 명백하게 나타난다. 그러나, 로크는 홉스의 이름을 들어 참조하지는 않았고, 그당시의 다른 저자의 저서를 참조하고 있다. 자연 상태에서, 모든 사람은 동등하고 독립적이며, 타인의 "생명, 건강, 자유, 소유물"을 해할 권리를 가지고 있지 않다. 로크도 권력분립을 옹호했고, 상황에 따라서는 혁명은 권리가 아니라 의무일 수도 있다고 보았다. 로크의 이러한 생각들은 미국 헌법과 독립선언서에 지대한 영향을 주었다.

Limits to accumulation

Labor creates property, but it also does contain limits to its accumulation: man’s capacity to produce and man’s capacity to consume. According to Locke, unused property is waste and an offense against nature. However, with the introduction of “durable” goods, men could exchange their excessive perishable goods for goods that would last longer and thus not offend the natural law. The introduction of money marks the culmination of this process. Money makes possible the unlimited accumulation of property without causing waste through spoilage. He also includes gold or silver as money because they may be “hoarded up without injury to anyone,” since they do not spoil or decay in the hands of the possessor. The introduction of money eliminates the limits of accumulation. Locke stresses that inequality has come about by tacit agreement on the use of money, not by the social contract establishing civil society or the law of land regulating property. Locke is aware of a problem posed by unlimited accumulation but does not consider it his task. He just implies that government would function to moderate the conflict between the unlimited accumulation of property and a more nearly equal distribution of wealth and does not say which principles that government should apply to solve this problem. However, not all elements of his thought form a consistent whole. For example, labor theory of value of the Two Treatises of Government stands side by side with the demand-and-supply theory developed in a letter he wrote titled Some Considerations on the Consequences of the Lowering of Interest and the Raising of the Value of Money. Moreover, Locke anchors property in labor but in the end upholds the unlimited accumulation of wealth.

Locke on price theory

Locke’s general theory of value and price is a supply and demand theory, which was set out in a letter to a Member of Parliament in 1691, titled Some Considerations on the Consequences of the Lowering of Interest and the Raising of the Value of Money. Supply is quantity and demand is rent. “The price of any commodity rises or falls by the proportion of the number of buyer and sellers.” and “that which regulates the price... [of goods] is nothing else but their quantity in proportion to their rent.” The quantity theory of money forms a special case of this general theory. His idea is based on “money answers all things” (Ecclesiastes) or “rent of money is always sufficient, or more than enough,” and “varies very little…” Regardless of whether the demand for money is unlimited or constant, Locke concludes that as far as money is concerned, the demand is exclusively regulated by its quantity. He also investigates the determinants of demand and supply. For supply, goods in general are considered valuable because they can be exchanged, consumed and they must be scarce. For demand, goods are in demand because they yield a flow of income. Locke develops an early theory of capitalization, such as land, which has value because “by its constant production of saleable commodities it brings in a certain yearly income.” Demand for money is almost the same as demand for goods or land; it depends on whether money is wanted as medium of exchange or as loanable funds. For medium of exchange “money is capable by exchange to procure us the necessaries or conveniences of life.” For loanable funds, “it comes to be of the same nature with land by yielding a certain yearly income … or interest.”

Monetary thoughts

Locke distinguishes two functions of money, as a "counter" to measure value, and as a "pledge" to lay claim to goods. He believes that silver and gold, as opposed to paper money, are the appropriate currency for international transactions. Silver and gold, he says, are treated to have equal value by all of humanity and can thus be treated as a pledge by anyone, while the value of paper money is only valid under the government which issues it.

Locke argues that a country should seek a favorable balance of trade, lest it fall behind other countries and suffer a loss in its trade. Since the world money stock grows constantly, a country must constantly seek to enlarge its own stock. Locke develops his theory of foreign exchanges, in addition to commodity movements, there are also movements in country stock of money, and movements of capital determine exchange rates. The latter is less significant and less volatile than commodity movements. As for a country’s money stock|, if it is large relative to that of other countries, it will cause the country’s exchange to rise above par, as an export balance would do.

He also prepares estimates of the cash requirements for different economic groups (landholders, laborers and brokers). In each group the cash requirements are closely related to the length of the pay period. He argues the brokers ? middlemen ? whose activities enlarge the monetary circuit and whose profits eat into the earnings of laborers and landholders, had a negative influence on both one's personal and the public economy that they supposedly contributed to.

The Self

Locke defines the self as “that conscious thinking thing, (whatever substance, made up of whether spiritual, or material, simple, or compounded, it matters not) which is sensible, or conscious of pleasure and pain, capable of happiness or misery, and so is concerned for itself, as far as that consciousness extends,” but Locke does not ignore the “substance.” He writes “the body too goes to the making the man." The Lockean self is therefore a self-aware, self-reflective consciousness that is fixed in a body. In his Essay, Locke explains the gradual unfolding of this conscious mind. Arguing against both the Augustinian view of man as originally sinful and the Cartesian position which holds that man innately knows basic logical propositions, Locke posits an “empty” mind?a tabula rasa?that is shaped by experience; sensations and reflection|s being the two sources of all our ideas. Locke's Some Thoughts Concerning Education is an outline for how to educate this mind; he expresses his belief that education makes the man, or more fundamentally, that the mind is an “empty cabinet” with the statement, “I think I may say that of all the men we meet with, nine parts of ten are what they are, good or evil, useful or not, by their education."

Locke also suggested that “the little and almost insensible impressions on our tender infancies have very important and lasting consequences." He argued that the “associations of ideas” that one makes when young are more important than those made later because they are the foundation of the self?they are what first mark the tabula rasa. In the Essay, in which he introduces both of these concepts, Locke warns against, for example, letting “a foolish maid” convince a child that “goblins and sprites” are associated with the night for “darkness shall ever afterwards bring with it those frightful ideas, and they shall be so joined, that he can no more bear the one than the other." "Associationism," as this theory would come to be called, exerted a very powerful influence over eighteenth-century thought, particularly educational theory. Nearly every educational writer would warn parents not to allow their children to develop negative associations. It also led to the development of psychology and other new disciplines with David Hartley|'s attempt to discover a biological mechanism for associationism in his Observations on Man (1749).

로크가 작성한 주요 저작물

• (1689) A Letter Concerning Toleration
  • (1690) A Second Letter Concerning Toleration
  • (1692) A Third Letter for Toleration
• (1689) Two Treatises of Government
• (1690) An Essay Concerning Human Understanding
• (1693) Some Thoughts Concerning Education
• (1695) The Reasonableness of Christianity, as Delivered in the Scriptures
  • (1695) A Vindication of the Reasonableness of Christianity

출판되지 않거나 초안인 주요 저작물

• (1660) First Tract of Government (or the English Tract)
• (c.1662) Second Tract of Government (or the Latin Tract)
• (1664) Questions Concerning the Law of Nature (definitive Latin text, with facing accurate English trans. in Robert Horwitz et al., eds., John Locke, Questions Concerning the Law of Nature, Ithaca: Cornell University Press, 1990).
• (1667) Essay Concerning Toleration
• (1706) Of the Conduct of the Understanding
• (1707) A Paraphrase and Notes on the Epistles of St. Paul

로크와 관련된 저작물 Secondary literature

• Ashcraft, Richard, 1986. Revolutionary Pollitics & Locke's Two Treatises of Government. Princeton: Princeton University Press. (Discusses the relationship between Locke's philosophy and his political activities.)
• Ayers, Michael R., 1991. Locke. Epistemology & Ontology Routledge (The standard work on Locke's Essay Concerning Human Understanding.)
• Bailyn, Bernard, 1992 (1967). The Ideological Origins of the American Revolution. Harvard Uni. Press. (Discusses the influence of Locke and other thinkers upon the American Revolution and on subsequent American political thought.)
• G. A. Cohen, 1995. 'Marx and Locke on Land and Labour', in his Self-Ownership, Freedom and Equality, Oxford University Press.
• Cox, Richard, Locke on War and Peace, Oxford: Oxford University Press, 1960. (A discussion of Locke's theory of international relations.)
• Chappell, Vere, ed., 19nn. The Cambridge Companion to Locke. Cambridge Uni. Press.
• Dunn, John, 1984. Locke. Oxford Uni. Press. (A succinct introduction.)
• ------, 1969. The Political Thought of John Locke: An Historical Account of the Argument of the "Two Treatises of Government". Cambridge Uni. Press. (Introduced the interpretation which emphasises the theological element in Locke's political thought.)
• Macpherson. C. B.| The Political Theory of Possessive Individualism: Hobbes to Locke (Oxford: Oxford University Press, 1962). (Establishes the deep affinity from Hobbes to Harrington, the Levellers, and Locke through to nineteenth-century utilitarianism).
• Pangle, Thomas|, The Spirit of Modern Republicanism: The Moral Vision of the American Founders and the Philosophy of Locke (Chicago: University of Chicago Press, 1988; paperback ed., 1990), 334 pages. (Challenges Dunn's, Tully's, Yolton's, and other conventional readings.)
• Strauss, Natural Right and History, chap. 5B (Chicago: University of Chicago Press, 1953). (Argues from a non-Marxist point of view for a deep affinity between Hobbes and Locke.)
• Strauss, "Locke's Doctrine of Natural law," American Political Science Review 52 (1958) 490?501. (A critique of W. von Leyden's edition of Locke's unpublished writings on natural law.)
• Tully, James, 1980. "A Discourse on Property : John Locke and his Adversaries" Cambridge Uni. Press
• Waldron, Jeremy|, 2002. God, Locke and Equality. Cambridge Uni. Press.
• Yolton, J. W., ed., 1969. John Locke: Problems and Perspectives. Cambridge Uni. Press.
• Zuckert, Michael, Launching Liberalism: On Lockean Political Philosophy. Lawrence, KS: University Press of Kansas.
• Locke Studies, appearing annually, publishes scholarly work on John Locke.

더 보기 See also

• Liberalism
• 자유주의
• Libertarianism
• 자유의지주의
• Contributions to liberal theory
• Locke's theory of consciousness as the basis of personal identity|
• Lockean proviso
• Polish brethren - the religious group, whose ideas were incorporated into Locke's theories

더 읽기 Further reading

• Moseley, Alexander (2007). 《John Locke: Continuum Library of Educational Thought》. Continuum. ISBN 0-8264-8405-0. 
• Robinson, Dave; Judy Groves (2003). 《Introducing Political Philosophy》. Icon Books. ISBN 1-84046-450-X. 
• Rousseau, George S. (2004). 《Nervous Acts: Essays on Literature, Culture and Sensibility》. Palgrave Macmillan. ISBN 1-4039-3453-3. 

외부 링크 External links

저작물 Works

• John Locke의 작품 - 프로젝트 구텐베르크
• Links to online books by John Locke
• The Works of John Locke
  • 1823 Edition, 10 Volumes on PDF files, and additional resources
  • 1824 Edition, 9 volumes in multiple formats
• John Locke Manuscripts
• Updated versions of Essay Concerning Human Understanding and Second Treatise of Government, edited by Jonathan Bennett|

Resources

• (영어) John Locke - 스탠퍼드 철학 백과사전
• Macmillan Encyclopedia of Philosophy entry on Locke
• John Locke Bibliography
• John Locke’s Theory of Knowledge by Caspar Hewett
• The Digital Locke Project
• Portraits of Locke
• Locke links