John Locke, página 2 de 6

Este Ensayo sobre la anatomía es una crítica de la utilidad del conocimiento anatómico para curar las enfermedades. Es el resultado de la colaboración entre el médico Thomas Sydenham y el filósofo John Locke, quien tambien fue medico. Ambos autores son cimas del pensamiento medico y filosofico de finales del siglo XVIII. Pero su veredicto sobre la utilidad terapeutica de la anatomia es muy negativo. Sorprende esta desvalorizacion de la anatomia porque en aquella epoca el conocimiento anatomico macroscopico se hallaba practicamente completo, tras el magnifico desarrollo de la anatomia en el Renacimiento. Sin embargo este desprecio era expresion del pensamiento medico mas moderno de su tiempo. Expresaba el empirismo clinico que llego a describir muchas "especies" de enfermedades y algunos tratamientos "especificos". Faltaba mas de un siglo para que la anatomia patologica se convirtiera en el fundamento de toda la patologia medica. Pero la mejor medicina del siglo XVIII se hizo al margen del conocimiento anatomico. La introduccion del profesor Miguel Angel Sanchez desvela sus claves historicas y filosoficas.

discourse concerning government; what fate has otherwise disposed of the papers that should have filled up the middle, and were more than all the rest, it is not worth while to tell thee. These, which remain, I hope are sufficient to establish the throne of our great restorer, our present King William; to make good his title, in the consent of the people, which being the only one of all lawful governments, he has more fully and clearly, than any prince in Christendom; and to justify to the world the people of England, whose love of their just and natural rights, with their resolution to preserve them, saved the nation when it was on the very brink of slavery and ruin. If these papers have that evidence, I flatter myself is to be found in them, there will be no great miss of those which are lost, and my reader may be satisfied without them: for I imagine, I shall have neither the time, nor inclination to repeat my pains, and fill up the wanting part of my answer, by tracing Sir Robert again, through all the windings and obscurities, which are to be met with in the several branches of his wonderful system.

Sect. 1. It having been shewn in the foregoing discourse,(1). That Adam had not, either by natural right of fatherhood, or by positive donation from God, any such authority over his children, or dominion over the world, as is pretended:(2). That if he had, his heirs, yet, had no right to it:(3). That if his heirs had, there being no law of nature nor positive law of God that determines which is the right heir in all cases that may arise, the right of succession, and consequently of bearing rule, could not have been certainly determined:(4). That if even that had been determined, yet the knowledge of which is the eldest line of Adams posterity, being so long since utterly lost, that in the races of mankind and families of the world, there remains not to one above another, the least pretence to be the eldest house, and to have the right of inheritance:All these premises having, as I think, been clearly made out, it is impossible that the rulers now on earth should make any benefit, or derive any the least shadow of authority from that, which is held to be the fountain of all power, Adams private dominion and paternal jurisdiction; so that he that will not give just occasion to think that all government in the world is the product only of force and violence, and that men live together by no other rules but that of beasts, where the strongest carries it, and so lay a foundation for perpetual disorder and mischief, tumult, sedition and rebellion, (things that the followers of that hypothesis so loudly cry out against) must of necessity find out another rise of government, another original of political power, and another way of designing and knowing the persons that have it, than what Sir Robert Filmer hath taught us.

Since it is the UNDERSTANDING that sets man above the rest of sensible beings, and gives him all the advantage and dominion which he has over them; it is certainly a subject, even for its nobleness, worth our labour to inquire into. The understanding, like the eye, whilst it makes us see and perceive all other things, takes no notice of itself; and it requires and art and pains to set it at a distance and make it its own object. But whatever be the difficulties that lie in the way of this inquiry; whatever it be that keeps us so much in the dark to ourselves; sure I am that all the light we can let in upon our minds, all the acquaintance we can make with our own understandings, will not only be very pleasant, but bring us great advantage, in directing our thoughts in the search of other things.

Aquesta petita obra mestra del pensament filosòfic i polític europeu aparegué per primera vegada el 1689 i marcà una fita, perquè és una reivindicació ferma i contundent, subtil i raonada, de la llib

“Creo poder asegurar que de cien personas hay noventa que son lo que son, buenas o malas, útiles o inútiles a la sociedad, debido a la educación que han recibido. Es de ahí de donde viene la gran dif

An Essay Concerning Human Understanding is philosopher John Lockes pioneering examination of the origins of human knowledge and understanding. First published in 1690, it set the agenda for modern philosophy and influenced psychology and political theory. An Essay Concerning Human Understanding. Volume One, covers Lockes attempts to discover where our ideas come from, what it means to have an idea and what an idea actually is.He also discusses theories on free will and personal identity, outlining the notion of the blank slate at birth or tabula rasa, which is then filled in by experience of the world.Regarded as Lockes most powerful and important philosophical work, An Essay on Human Understanding still resonates today.

El Segundo tratado sobre el gobierno de John Locke es una obra central del pensamiento político occidental y sin duda uno de los textos que ha contado con mayor influencia histórica. Partiendo del reconocimiento de los derechos naturales del individuo y la comprension de las relaciones sociales como resultado de acuerdos entre hombres propietarios de si mismos y sus capacidades, Locke traza una critica de la arbitrariedad politica que se enfrenta al absolutismo y representa la primera gran tentativa de ordenar los presupuestos del liberalismo moderno. En la medida en que nos permite conocer los logros del nuevo orden, pero tambien sus tensiones, este Segundo tratado constituye una referencia necesaria para discutir la historia y el alcance actual de las categorias de poder, gobierno y legitimidad.