Downloaded (no footnotes but secondary bibliography list included in pdf via Tab S2 Firefox) - saving to Evernote cut off last part

For classical liberals (often called libertarians in the US context), the founding documents of liberalism are John Locke’s Second Treatise on Government and… (.. conclusion) Received ideas change only slowly, and the standard view of Locke as a defender of liberty is likely to persist for years to come. Still, the reassessment is underway, and the outcome is inevitable. Locke was a theoretical advocate of, and a personal participant in, expropriation and enslavement. His classical liberalism offers no guarantee of freedom to anyone except owners of capitalist private property.

The discourse of America's founding generation, it is now widely recognized, was rich and variegated in its composition, drawing upon the commonwealth tradition, the English common law, Montesquieu, Locke, Scottish moral philosophy, and the classics. These sources yield significant clues as to how eighteenth-century Americans viewed religious liberty and church-state relations, subjects of the First Amendment to the Constitution. Supplementing the work of legal historians on the religious provisions of the early state constitutions, the study of political ideas suggests the parameters of the eighteenth-century debate over the effects which various types of religious belief and ecclesiastical establishment had upon manners and institutions. It also reveals the ideological underpinnings of the apparently inconsistent legal provisions for religion at the state level, and, far from settling the elusive question of `original intent', highlights the nature of the divisions within the founding generation. -- downloaded pdf to Note

Religious fragmentation threatened the notion of a unitary body politic, and conservative Anglicans in the Restoration exploited the organic figure to excoriate dissenters. While scriptural patterns drew the godly too to that trope, its ecclesiastical implications often left them parsing uncomfortably as they urged concessions. In this article Derek Hirst argues that they were largely rescued from such parsing by the new discourse of “interest.” When the promise of trade was taking the court by storm, Independents and Presbyterians had much to gain in re-imagining the polity more pluralistically in terms of interest; Locke too was part of this process. But though the general drift is clear, partisan circumstance could occasion surprising cross-currents, in England and Ireland alike. -- Keywords body politic, religious toleration, John Owen, discourse of “interest”, John Locke -- downloaded pdf to Note

Converted to html -- Didn't download

SOME THOUGHTS CONCERNING EDUCATION. *--* POSTHUMOUS WORKS OF JOHN LOCKE, Esq. [OF THE CONDUCT OF THE UNDERSTANDING. - in Vol 2 of this edition] - AN EXAMINATION OF P. MALEBRANCHE’S OPINION OF SEEING ALL THINGS IN GOD. -- A DISCOURSE OF MIRACLES. -- MEMOIRS RELATING TO THE LIFE OF ANTHONY First Earl of Shaftesbury. *--* SOME FAMILIAR LETTERS BETWEEN Mr. LOCKE, AND SEVERAL OF HIS FRIENDS. [Principally between Locke and Molyneux. Also Leibniz's comments on the Essay] -- downloaded mobi to Note

Locke’s responses to criticism of his Essay of Human Understanding by the Bishop of Worcester. -- converted to html -- didn't download

Published posthumously -- preface on hermeneutics, not just biblical, and principles of interpreting texts from another era, context -- Downloaded pdf to Note

This article defends John Locke's notion that the cosmos is owned by God and explores the ethical implications of such divine ownership. Locke's theory, recently revived by Baruch Brody, is modified and defended against criticisms leveled against it by Joseph Lombardi and Robert Young. -- downloaded pdf to Note

NYU School of Law, Public Law Research Paper No. 10-80 -- There is a considerable literature on the issue of hate speech. And there is a considerable literature on religious toleration (both contemporary and historic). But the two have not been brought into relation with one another. In this paper, I consider how the argument for religious toleration extends beyond a requirement of non-persection and non-establishment. I consider its application to the question of religious vituperation. The focus of the paper is on 17th and 18th century theories. Locke, Bayle and other Enlightenment thinkers imagined a tolerant society as a society free of hate speech: the kind of religious peace that they envisaged was a matter of civility not just non-persecution. The paper also considers the costs of placing limits (legal or social limits) on religious hate-speech: does this interfere with the forceful expression of religious antipathy which (for some people) the acceptance of their creed requires? -- Number of Pages in PDF File: 25 -- Keywords: Bayle, Defamation, Enlightenment, Hate Speech, Locke, Toleration -- downloaded pdf to Note

John Locke, A Letter concerning Toleration and Other Writings, edited and with an Introduction by Mark Goldie (Indianapolis: Liberty Fund, 2010). 07/13/2014. <http://oll.libertyfund.org/titles/2375> -- Part of the Thomas Hollis Library (series editor David Wormersley) published by Liberty Fund. This volume contains A Letter Concerning Toleration, excerpts of the Third Letter, An Essay on Toleration, and various fragments, including Constitution of Carolina excerpts, pamphlet debates e.g. with Samuel Parker. -- downloaded pdf to Note

Downloaded pdf to Note -- interesting from standpoint of how he classifies the philosophical elements - e.g. lumps Bolingbroke with Berkeley and Butler, not with Deists or Hume - clearly doesn't see how similar Bolingbroke and Hume really were, unlike Warburton who grasped it; also doesn't sneer like Leslie Stephen -- a specimen of fin de siècle academic professionalization after the divinity training raison d'être and "vocation" of Anglo-American universities had evaporated

Concerned about erosion of acting according to moral and political principles. Analysis of causes (1) French example of claiming that policies deduced from general principles gives principle a bad name (2) historicism (1st rumbles of "relativism" accusation) (3) newspapers responding to short term opinions and prejudices of buyers (4) State Church puts important part of educated elite into defense of status quo and rejection of thinking through implications of new information, conditions etc - as well as encourage hypocrisy (5) nouveau riche that has neither the class tradition of noblesse oblige nor what he takes to be widely shared American attachment to the notion of the common good -- a political and intellectual_history of 19thC England, including reaction to Enlightenment - last chapter focus on free thought vs free speech, Locke, JS Mill, liberty and toleration, ending with remarks by Diderot -- added to Google_Books library

In Israel’s view, what he calls the ‘package of basic values’ that defines modernity... derives principally from the claims of the Radical Enlightenment. It is, as might be expected, a controversial and contested thesis. The resurrection of the old-fashioned history of ideas, the unashamed celebration of the Enlightenment, the trenchant critique of religion, the dismissal of previously venerated figures such as Locke, Hume and Kant, the seeming obsession with Spinoza, the supposed lack of nuance in both the philosophical understanding and historical account – all have drawn criticism from many historians and philosophers. Others, however, myself included, while accepting that many of these criticisms are valid, have found Israel’s account a revelation,.. an illuminating way of rethinking the Enlightenment and its legacy. -- What makes Israel’s trilogy striking is the story ... of the semi-clandestine Spinozist network ... through which his influence spread across the Continent and through the Enlightenment. ‘Nobody knew about this network’, Israel observes, ‘unless they could read articles and research in Dutch – and there wasn’t much of that till the 1980s. A lot of this research was completely unknown to French, British and other scholars. I learnt about this because I had been asked to write a general history of the Dutch Republic. I started reading this literature. And that’s how I came eventually to write a history of the Enlightenment.’

This first complete modern edition of Mary Astell's "most profound and significant scholarly achievement" is a much needed and welcome addition to Astell studies, and more generally, to the study of early modern philosophy. -- Follows 2nd edition published in 1717 (1st 1705). -- Drawing on her study of Astell in Women Philosophers of the 17thC (Cambridge, 2002), Broad [discusses] the Cartesianism that empowered Astell and other early modern women to assert themselves as intellectuals capable of engaging in philosophical discourse, and she explores the feminist message of Astell's work in 3 ways. First she examines the instructive purposes of The Christian Religion for its female readers with respect to the development of their reason and virtue and the control of their passions. -- Second, Broad emphasizes Astell's rejection of the implicit sexism of the works critiqued in The Christian Religion, including Locke's The Reasonableness of Christianity, which claimed that because women are incapable of grasping difficult concepts, they must be brought to religious understanding through plain and straight-forward commands. Third, Broad shows that some anti-Lockean positions advanced by the High-Church, Tory-sympathizing Astell are consistent with her feminist aims, despite appearances to the contrary. -- Broad does not, however, give much attention to the ... consequences of the maturation of her views to the feminist message of the text. In addition to advice-giving and instructive purposes, The Christian Religion addresses one of her long-standing philosophical preoccupations -- the metaphysical underpinnings of human relations. Astell's metaphysics was driven by her Platonism, which provided the solution to a concern... about the nature and possibility of friendship. In The Christian Religion, her views about friendship are expanded and developed in ways that highlight her interest in female-female, rather than female-male, social bonds. -- The review is a rich discussion of development of Astell's on reconciling friendship, love of God and the universal benevolence demanded by the Gospels.