That John Locke's philosophy of the social contract fathered the American Revolution with its Declaration of Independence, I believe, we generally accept.

Central to classical liberal ideology was their interpretation of John Locke's Second treatise of government and " A letter concerning toleration ", which had been written as a defence of the Glorious Revolution of 1688.

The publication of John Locke's An Essay Concerning Human Understanding ( 1689, but dated 1690 ) marks a major turning point in the history of deism.

Probably the two most famous declarations of a right to revolution against tyranny in the English language are John Locke's Essay concerning The True Original, Extent, and End of Civil-Government and Thomas Jefferson's formulation in the United States Declaration of Independence that " all men are created equal ".

John Locke's work Some Thoughts Concerning Education was written in 1693 and still reflects traditional education priorities in the Western world.

The Latin translation of his philosophical novel, entitled Philosophus Autodidactus, published by Edward Pococke the Younger in 1671, had an influence on John Locke's formulation of tabula rasa in An Essay Concerning Human Understanding.

The modern would advance versions of John Locke's infinite malleability of the human animal.

They argue that the American constitution owes as much or more to the English Liberal philosopher John Locke's emphasis on the rights of property and to Montesquieu's theories of the separation of powers.

Locke's father, also called John, 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.

However, the theory has been traced back to Treatise of Taxes, written in 1662 by Sir William Petty and to John Locke's notion, set out in the Second Treatise on Government ( 1689 ), that property derives from labor through the act of " mixing " one's labor with items in the common store of goods, though this has alternatively been seen as a labor theory of property.

This represented a break with the past, in that previously it was believed that external and absolute reality could impress itself, as it was, on an individual, as, for example, in John Locke's ( 1632 – 1704 ) empiricism, which saw the mind beginning as a tabula rasa ( An Essay Concerning Human Understanding, 1690 ).

This plain language carried over to John Locke's teaching, which emphasized concrete knowledge and steered away from ornamentation in speech, further alienating rhetorical instruction, which was identified wholly with this ornamentation, from the pursuit of knowledge.

Anarchy, State and Utopia claims a heritage from John Locke's Second Treatise on Government and seeks to ground itself upon a natural law doctrine, but reaches some importantly different conclusions from Locke himself in several ways.

John Locke's close relationship with Clarke, along with the respect he commanded, is seen by academics as what led to this decision.

The revolt of New World British colonists in North America, during the mid-1770s, has been seen as the first assertion of the right of national and democratic self-determination, because of the explicit invocation of natural law, the natural rights of man, as well as the consent of, and sovereignty by, the people governed ; these ideas were inspired particularly by John Locke's enlightened writings of the previous century.

John Locke's 1691 work Some Considerations on the Consequences of the Lowering of Interest and the Raising of the Value of Money.

The Latin translation of his philosophical novel, entitled Philosophus Autodidactus, published by Edward Pococke the Younger in 1671, had an influence on John Locke's formulation of tabula rasa in An Essay Concerning Human Understanding.

In fact, our modern idea of the theory is mostly attributed to John Locke's expression of the idea in An Essay Concerning Human Understanding in the 17th century.

An intense interest in spiritualism, parapsychology, and hypnosis continued throughout the 19th and early 20th centuries, running in parallel with John Locke's views that there was an association of ideas requiring the coexistence of feelings with awareness of the feelings.

John Locke's conception of the social contract differed from Hobbes ' in several fundamental ways, retaining only the central notion that persons in a state of nature would willingly come together to form a state.

With his scanty earnings he bought a Latin copy of John Locke's An Essay Concerning Human Understanding, and mastered it with the aid of a Latin dictionary.

He is known, among other things, for his critique of Thomas Hobbes's egoism and John Locke's theory of personal identity.

Rooted in the transcendental philosophy of Immanuel Kant ( and of German Idealism more generally ), it developed as a reaction against 18th Century rationalism, John Locke's philosophy of Sensualism, and the manifest destiny of New England Calvinism.

The Latin translation of his work, entitled Philosophus Autodidactus, published by Edward Pococke the Younger in 1671, had an influence on John Locke's formulation of tabula rasa in An Essay Concerning Human Understanding.

There is also a brief physical description found in John Malalas ' Chronographia:

“ A visit to the ground has only confirmed me ,” Lucas wrote in 1921 ; “ and it was interesting to find that Mr. Apostolides, son of the large local landowner, the hospitality of whose farm at Tekés I enjoyed, was convinced too that the site was by Driskole Krini, for the very sound reason that neither the hills nor the river further east suit Caesar ’ s description .” John D. Morgan in his definitive “ Palae-pharsalus – the Battle and the Town ”, arguing for a site closer still to Krini, where he places Palaepharsalos, writes: “ My reconstruction is similar to Lucas ’ s, and in fact I borrow one of his alternatives for the line of the Pompeian retreat.

In different parts of the earth, Satan will manifest himself among men as a majestic being of dazzling brightness, resembling the description of the Son of God given by John in the Revelation.

* John makes no mention of Jesus ' baptism, but quotes John the Baptist's description of the descent of the Holy Spirit.

A frequently-cited example illustrating the use of heroic couplets is this passage from Cooper's Hill by John Denham, part of his description of the Thames:

John Francis Wilson thinks it possible to have been a pagan bronze statue whose true identity had been forgotten ; some have thought it to be Aesculapius, the God of healing, but the description of the standing figure and the woman kneeling in supplication is precisely that found on coins depicting the bearded emperor Hadrian reaching out to a female figure symbolizing a province kneeling before him.

For example, Josephus ' description of the death of John the Baptist includes consideration of his virtues, the theology associated with his baptismal practices, his oratorical skills, his influence, the circumstances of his death, and the belief that the destruction of Herod's army was a divine punishment for Herod's slaughter of John.

The Gospel of John does not record the baptism directly, but only by John's description afterward ( John 1: 32-33 ).

So the Gospels ' description of John's death focuses on the final reason Herod had for arresting John, which was religious.

One possible reference to John is a saying that is quoted in the context of a description of Christian baptism ( 1 Apol.

* For Eric Leif Davin's Partners in Wonder: Women and the Birth of Science Fiction, 1926-1965, MacLean supplied him with a detailed description of her negotiations with John W. Campbell in regards to the publication of her earliest stories.

" Other theories include those in Johann Friedrich Breithaupt's Christliche Helden Insel Malta (), published in 1632, where he calls Maltese a mixed ' barbaric ' language and John Dryden's description of the language as ' Berber ' on his visit to the islands ( the memoirs of those journeys appeared in 1776 ).

The Second Vatican Council referred to all bishops as " vicars and ambassadors of Christ ", and this description of the bishops was repeated by Pope John Paul II in his encyclical Ut unum sint, 95.

Although the description " servant of the servants of God " was also used by other Church leaders, including St. Augustine and St. Benedict, it was first used extensively as a papal title by Pope St. Gregory the Great, reportedly as a lesson in humility for Patriarch of Constantinople John the Faster, who had assumed the title " Ecumenical Patriarch ".

* Clay Mathematics Institute has a description of the Poincaré Conjecture as a Millennium Problem by John Milnor ( SUNY Stony Brook ) as well as a press release about the proof.

One of the first acts of Pope John was to eliminate the description of the Jews as " perfidious " in the Good Friday liturgy.

Sunspot activity in 1129 was described by John of Worcester, and Averroes provided a description of sunspots later in the 12th century ; however, these observations were also misinterpreted as planetary transits, until Galileo gave the correct explanation in 1612.

Historian John Stow, writing in his Survey of London ( 1598 ), noted ' this place is called the Star Chamber, because the roof thereof is decked with the likeness of stars gilt ...' The chamber's description is regarded as the most likely explanation for its name by the editors of the Oxford English Dictionary.

* Captain John Smith ( 1580 – 1631 ) publishes his book A description of New England in London.

With its description of the electron wave functions in molecules as delocalized molecular orbitals that possess the same symmetry as the molecule, Hund and Mulliken's molecular-orbital method, including contributions by John Lennard-Jones, proved to be more flexible and applicable to a vast variety of types of molecules and molecular fragments, and has totally eclipsed the valence-bond method.