Were the real essence known, all the observable properties could be deduced from it. Locke claims that the real essences of material things are quite unknown to us. Thus, Ayers wants to treat the unknown substratum as picking out the same thing as the real essence—thus eliminating the need for particulars without properties. This proposed way of interpreting Locke has been criticized by scholars both because of a lack of textural support, and on the stronger grounds that it conflicts with some things that Locke does say see Jolley 71—3.
This is a strong indication that Locke thinks issues about language were of considerable importance in attaining knowledge. At the beginning of the Book he notes the importance of abstract general ideas to knowledge. These serve as sorts under which we rank all the vast multitude of particular existences. Without general terms and classes we would be faced with the impossible task of trying to know a vast world of particulars. In his discussion of language Locke distinguishes words according to the categories of ideas established in Book II of the Essay.
So there are ideas of substances, simple modes, mixed modes, relations and so on. It is in this context that Locke makes the distinction between real and nominal essences noted above. Perhaps because of his focus on the role that kind terms play in classification, Locke pays vastly more attention to nouns than to verbs. Locke recognizes that not all words relate to ideas. This thesis has often been criticized as a classic blunder in semantic theory. Kretzmann, however, argues persuasively that Locke distinguishes between meaning and reference and that ideas provide the meaning but not the reference of words.
Thus, the line of criticism represented by the quotation from Mill is ill founded. In addition to the kinds of ideas noted above, there are also particular and abstract ideas. Particular ideas have in them the ideas of particular places and times which limit the application of the idea to a single individual, while abstract general ideas leave out the ideas of particular times and places in order to allow the idea to apply to other similar qualities or things.
Berkeley argued that the process as Locke conceives it is incoherent. In part this is because Berkeley is an imagist—that is he believes that all ideas are images. If one is an imagist it becomes impossible to imagine what idea could include both the ideas of a right and equilateral triangle. Michael Ayers has recently argued that Locke too was an imagist.
From the SparkNotes Blog
Locke thinks most words we use are general III. Clearly, it is only general or sortal ideas that can serve in a classificatory scheme. Physical substances are atoms and things made up of atoms. But we have no experience of the atomic structure of horses and tables. We know horses and tables mainly by secondary qualities such as color, taste and smell and so on and primary qualities such as shape, motion and extension. What the general word signifies is the complex of ideas we have decided are parts of the idea of that sort of thing. These ideas we get from experience.
Locke calls such a general idea that picks out a sort, the nominal essence of that sort. One of the central issues in Book III has to do with classification. On what basis do we divide things into kinds and organize those kinds into a system of species and genera? In the Aristotelian and Scholastic tradition that Locke rejects, necessary properties are those that an individual must have in order to exist and continue to exist.
These contrast with accidental properties. Accidental properties are those that an individual can gain and lose and yet continue in existence. If a set of necessary properties is shared by a number of individuals, that set of properties constitutes the essence of a natural kind. The borders between kinds is supposed to be sharp and determinate.
Locke’s Moral Philosophy (Stanford Encyclopedia of Philosophy)
The aim of Aristotelian science is to discover the essences of natural kinds. Kinds can then be organized hierarchically into a classificatory system of species and genera. This classification of the world by natural kinds will be unique and privileged because it alone corresponds to the structure of the world. This doctrine of essences and kinds is often called Aristotelian essentialism. Locke rejects a variety of aspects of this doctrine.
He rejects the notion that an individual has an essence apart from being treated as belonging to a kind. He also rejects the claim that there is a single classification of things in nature that the natural philosopher should seek to discover. He claims that there are no fixed boundaries in nature to be discovered—that is there are no clear demarcation points between species.
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There are always borderline cases. The first view is that Locke holds that there are no Aristotelian natural kinds on either the level of appearance or atomic reality. The second view holds that Locke thinks there are Aristotelian natural kinds on the atomic level, it is simply that we cannot get at them or know what they are. On either of these interpretations, the real essence cannot provide the meaning to names of substances.
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By contrast, the ideas that we use to make up our nominal essences come to us from experience. Locke claims that the mind is active in making our ideas of sorts and that there are so many properties to choose among that it is possible for different people to make quite different ideas of the essence of a certain substance. This has given some commentators the impression that the making of sorts is utterly arbitrary and conventional for Locke and that there is no basis for criticizing a particular nominal essence.
Sometimes Locke says things that might suggest this. But this impression should be resisted. Locke claims that while the making of nominal essences is the work of the understanding, that work is constrained both by usage where words stand for ideas that are already in use and by the fact that substance words are supposed to copy the properties of the substances they refer to. Locke says that our ideas of kinds of substances have as their archetype the complex of properties that produce the appearances we use to make our nominal essences and which cause the unity of the complex of ideas which appear to us regularly conjoined.
The very notion of an archetype implies constraints on what properties and hence what ideas can go together.
If there were no such constraints there could be no archetype. Let us begin with the usage of words. It is important in a community of language users that words be used with the same meaning. If this condition is met it facilitates the chief end of language which is communication. If one fails to use words with the meaning that most people attach to them, one will fail to communicate effectively with others. Thus one would defeat the main purpose of language.
Locke’s Moral Philosophy
It should also be noted that traditions of usage for Locke can be modified. Otherwise we would not be able to improve our knowledge and understanding by getting more clear and determinate ideas. In the making of the names of substances there is a period of discovery as the abstract general idea is put together e. Language itself is viewed as an instrument for carrying out the mainly prosaic purposes and practices of every day life. Ordinary people are the chief makers of language. Vulgar Notions suit vulgar Discourses; and both though confused enough, yet serve pretty well for the Market and the Wake.
Merchants and Lovers, Cooks and Taylors, have Words wherewith to dispatch their ordinary affairs; and so, I think, might Philosophers and Disputants too, if they had a mind to understand and to be clearly understood. These ordinary people use a few apparent qualities, mainly ideas of secondary qualities to make ideas and words that will serve their purposes. Natural philosophers i. Scientists are seeking to find the necessary connections between properties.
A whale is not a fish, as it turns out, but a mammal.
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- Locke: Knowledge of the External World.
- Locke, John | Internet Encyclopedia of Philosophy.
There is a characteristic group of qualities which fish have which whales do not have.