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Like Hobbes, Locke believed that human nature allows people to be selfish. This is apparent with the introduction of currency. In a natural state , all people were equal and independent, and everyone had a natural right to defend his "life, health, liberty, or possessions".
Locke describes the state of nature and civil society to be opposites of each other, and the need for civil society comes in part from the perpetual existence of the state of nature. [7] This view of the state of nature is partly deduced from Christian belief (unlike Hobbes, whose philosophy is not dependent upon any prior theology).
Locke is situated within changing religious, philosophical, scientific, and political dimensions of 17th century England. Objecting to the use of the contemporary concept of economic man to describe Locke's view of human nature, Huyler emphases the "virtue of industriousness" of Locke's Protestant England. Productive work is man's earthly ...
John Wynne published An Abridgment of Mr. Locke's Essay concerning the Human Understanding, with Locke's approval, in 1696. Likewise, Louisa Capper wrote An Abridgment of Locke's Essay concerning the Human Understanding, published in 1811. Some European philosophers saw the book's impact on psychology as comparable to Isaac Newton's impact upon ...
In addition to the theoretical deficiencies of Locke's theory of property, Wood also argues that Locke also provides a justification for the dispossession of indigenous land. The idea that making land productive serves as the basis of property rights establishes the corollary that the failure to improve land could mean forfeiting property ...
This presumption of a free, self-authored mind combined with an immutable human nature leads to the Lockean doctrine of "natural" rights. Locke's idea of tabula rasa is frequently compared with Thomas Hobbes's viewpoint of human nature, in which humans are endowed with inherent mental content—particularly with selfishness. [citation needed]
A nomological notion of human nature – "Human nature is the set of properties that humans tend to possess as a result of the evolution of their species." [ 95 ] Machery clarifies that, to count as being "a result of evolution", a property must have an ultimate explanation in Ernst Mayr 's sense.
The view that humans acquire all or almost all their behavioral traits from "nurture" was termed tabula rasa ('blank tablet, slate') by John Locke in 1690. A blank slate view (sometimes termed blank-slatism) in human developmental psychology, which assumes that human behavioral traits develop almost exclusively from environmental influences ...