Instruct: Given a question, retrieve passages that can help answer the question.
Query: What form of philosophy did Locke found?
John Locke FRS (/lɒk/; 29 August 1632– 28 October 1704) was an English philosopher and physician, widely regarded as one of the most influential of Enlightenment thinkers and commonly known as the "Father of Liberalism".[9][10][11] Considered one of the first of the British empiricists, following the tradition of Sir Francis Bacon, he is equally important to social contract theory. His work greatly affected the development of epistemology and political philosophy. His writings influenced Voltaire and Jean-Jacques Rousseau, many Scottish Enlightenment thinkers, as well as the American revolutionaries. His contributions to classical republicanism and liberal theory are reflected in the United States Declaration of Independence.[12]
Isolated strands of liberal thought had existed in Western philosophy since the Ancient Greeks and in Eastern philosophy since the Song and Ming period, but the first major signs of liberal politics emerged in modern times. Many of the liberal concepts of Locke were foreshadowed in the radical ideas that were freely aired at the time. The pamphleteer Richard Overton wrote: "To every Individuall in nature, is given an individuall property by nature, not to be invaded or usurped by any...; no man hath power over my rights and liberties, and I over no mans". These ideas were first unified as a distinct ideology by the English philosopher John Locke, generally regarded as the father of modern liberalism. Locke developed the radical notion that government acquires consent from the governed, which has to be constantly present for a government to remain legitimate. His influential "Two Treatises" (1690), the foundational text of liberal ideology, outlined his major ideas. His insistence that lawful government did not have a supernatural basis was a sharp break from previous theories of governance. Locke also defined the concept of the separation of church and state. Based on the social contract principle, Locke argued that there was a natural right to the liberty of conscience, which he argued must therefore remain protected from any government authority. He also formulated a general defence for religious toleration in his "Letters Concerning Toleration". Locke was influenced by the liberal ideas of John Milton, who was a staunch advocate of freedom in all its forms.
John Locke in particular exemplified this new age of political theory with his work "Two Treatises of Government". In it Locke proposes a state of nature theory that directly complements his conception of how political development occurs and how it can be founded through contractual obligation. Locke stood to refute Sir Robert Filmer's paternally founded political theory in favor of a natural system based on nature in a particular given system. The theory of the divine right of kings became a passing fancy, exposed to the type of ridicule with which John Locke treated it. Unlike Machiavelli and Hobbes but like Aquinas, Locke would accept Aristotle's dictum that man seeks to be happy in a state of social harmony as a social animal. Unlike Aquinas's preponderant view on the salvation of the soul from original sin, Locke believes man's mind comes into this world as tabula rasa. For Locke, knowledge is neither innate, revealed nor based on authority but subject to uncertainty tempered by reason, tolerance and moderation. According to Locke, an absolute ruler as proposed by Hobbes is unnecessary, for natural law is based on reason and seeking peace and survival for man.
There are many theories as to what went wrong. Captain McMaugh proposed that the ship might have experienced a boiler explosion though he did not hear one and no charred wreckage typical of such an explosion was later found anywhere along the route that the "Bannockburn" was known to have taken. Alternatively, the at-that-time uncharted danger of the Superior Shoal might also have been the cause.
When the Soo locks were drained at the end of that season, a hull plate from a ship was found in the lock. It was supposed to have belonged to the "Bannockburn", and without it her hull would have had an unknown weak point.
The first locks built on the Toulouse plain by Pierre-Paul Riquet were experimental and were not satisfactory. They consisted of rectangular lock with wooden stilts as foundations for the side walls. This form did not properly restrain the lateral material when the lock was empty. They then collapsed on themselves. He redefined the shape of his locks to rounded side walls, thicker, and more resistant to the lateral pressure of the earth. The dimensions of the locks were then large enough for the time. Because of these rounded forms, the architecture of the locks in the Canal du Midi is called Baroque style.
Of Locke's major claims in the "Essay Concerning Human Understanding" and "Some Thoughts Concerning Education", two played a defining role in eighteenth-century educational theory. The first is that education makes the man; as Locke writes at the opening of his treatise, "I think I may say that of all the men we meet with, nine parts of ten are what they are, good or evil, useful or not, by their education." In making this claim, Locke was arguing against both the Augustinian view of man, which grounds its conception of humanity in original sin, and the Cartesian position, which holds that man innately knows basic logical propositions. In his "Essay" Locke posits an "empty" mind—a "tabula rasa"—that is "filled" by experience. In describing the mind in these terms, Locke was drawing on Plato's "Theatetus", which suggests that the mind is like a "wax tablet". Although Locke argued strenuously for the "tabula rasa" theory of mind, he nevertheless did believe in innate talents and interests. For example, he advises parents to watch their children carefully to discover their "aptitudes," and to nurture their children's own interests rather than force them to participate in activities which they dislike—"he, therefore, that is about children should well study their natures and aptitudes and see, by often trials, what turn they easily take and what becomes them, observe what their native stock is, how it may be improved, and what it is fit for."
She has also published, by request, many popular interviews in newspapers, journals, books, videos, and columns (such as many articles for a column in "Avvenire", then collected in the book "I Cristiani e l'impero romano"), and academic blog articles, for instance one for Oxford University Press, on inequality, oppression, and new forms of slavery, and three for "Philosophy of Religion" on what is Philosophy of Religion, what it contributes to the modern University, and what norms or values define excellent philosophy of religion.
In 1926 he was appointed as a lecturer in the Department of Philosophy at Swansea University. After the retirement of W. Jenkin Jones in 1932, Aaron was appointed to the chair of philosophy at Aberystwyth University where he settled, initially on the nearby hill of Bryn Hir and later at Garth Celyn. Although his early publications focused on epistemology and the history of ideas, Aaron became fascinated with the work and life of John Locke. The interest was sparked by his discovery of unresearched information in the Lovelace Collection, a collection of notes and drafts left by John Locke to his cousin Peter King. There he found letters, notebooks, catalogues, and most exciting of all, an early draft of Locke's "An Essay Concerning Human Understanding", hitherto presumed missing. Aaron's research led to the 1937 publication of a book covering the life and work of Locke, which subsequently became to be considered the standard work for that subject. The proofs were read by Rhiannon Morgan, whom Aaron married in 1937. They had five children together. 
Aaron produced several more books and articles, including a book in Welsh on the history of philosophy, "Hanes athroniaeth—o Descartes i Hegel" in 1932. He attempted to boost interest in philosophy in Wales, and established a philosophy section at the University of Wales Guild of Graduates in 1932, a society which still exists and conducts all its proceedings in Welsh.
In 1952, Fernández travelled to Medellin, Colombia. He started to take photographs: “Colombia is a country for photography and in Medellin it became for me a form of contact with reality. It is there that I found my own technique. I did not know anything with the photograph, I did not even know what was a diaphragm. I was locked up then with tons of books. I am a purist and I was influenced by Cartier Bresson and Walker Evans.” In 1954, Fernández worked for one of largest the Colombian advertising agency, Propaganda Epoca, where he met Fernando Botero and Gabriel Garcia Márquez.
Most cosmologists thought that, although matter could change from one form to another, all matter had something in common which did not change. They did not agree on what all things had in common, and did not experiment to find out, but used abstract reasoning rather than religion or mythology to explain themselves, thus becoming the first philosophers in the Western tradition.
Jin’s writing is intertwined with his desire to navigate the space between Chinese and Western philosophy. In his essay “Chinese Philosophy”, Jin highlights the differences he sees between the two spheres regarding the study of philosophy. He sees the Western approach to philosophy as being more of a meticulous scientific and logical approach that he traces back to the Hellenistic thought in Ancient Greece. In contrast, he explains Chinese philosophy as having “underdevelopment of what might be called logico-epistemological consciousness”. He explains Chinese philosophy as being more poetic in that it has “bareness and disconnectedness”, where Western philosophy is more verbose. This lack of extended explanation in Chinese philosophy leads, Jin notes, to Chinese philosophy being more about interpreting old philosopher’s work, rather than presenting new original ways of thinking. In contrast, Jin does not attribute ideas to past thinkers or quote past thinkers in his own philosophy. Additionally, he did not pursue the nationalistic aims of China in his philosophy, as many of his colleagues did. Jin notes that China has a long history of the study of philosophy and political science being intertwined; the philosophy of today is a more specialized and differentiated discipline. This detachment from the discipline, while it creates objective knowledge, distances the philosopher from the philosophy. Jin advocates for living philosophy, rather than just knowing it. Thus, he works to take advantage of the emotional attachment of Chinese words. For example, Jin chooses not to translate the word “Dao” to English, but keeps its Chinese origin.Jin’s most accomplished philosophical writings are his three principal publications written in Chinese: Logic (1935), On Tao (1940), and A Theory of Knowledge (1983). His English publication, "Tao, Nature, and Man" draws heavily on thought from "On Dao", which he considers to be one of the most central parts of his philosophical work. Jin’s metaphysics is focused mostly on Tao, which he argues is what life is made up of. It is composed of two main elements that Jin coins as Stuff and Form. In short, Stuff is the inexpressible matter that fills everything, while Form is all of reality that is being filled. Essentially, Tao is the result of when Form is filled with Stuff. Jin uses his definition of Tao to posit a universal sympathy: everything – including humans – is one and the same, and we should appreciate life as such.
In the sphere of mental philosophy and logic Hutcheson's contributions are by no means so important or original as in that of moral philosophy. They are interesting mainly as a link between Locke and the Scottish school. In the former subject the influence of Locke is apparent throughout. All the main outlines of Locke's philosophy seem, at first sight, to be accepted as a matter of course. Thus, in stating his theory of the moral sense, Hutcheson is peculiarly careful to repudiate the doctrine of innate ideas (see, for instance, "Inquiry concerning Moral Good and Evil", sect. I ad fin., and sect. 4; and compare "Synopsis Metaphysicae", pars i. cap. 2). At the same time he shows more discrimination than does Locke in distinguishing between the two uses of this expression, and between the legitimate and illegitimate form of the doctrine ("Syn. Metaph." pars i. cap. 2).
One classical solution is that of realism as found in the middle period of Plato's philosophy, with the "Republic" as a crowning work. According to this solution there are ideas or forms for any property. These forms exist timelessly as singular, perfect individuals in a metaphysical (timeless, supra-sensible) world of their own. They correspond to what is later called universals. Somehow the form of a specific color creates many secondary images of itself, as when a prototype is used to make copies or an object casts several shadows. Expressed more abstractly the individual colour-instances (the green of this leaf, the similar green of this frog) all partake in the same idea of green. In Plato the theory of forms is related to his theses about innate knowledge. In "Phaedo" the turn of the argument is that we cannot learn from experience what similarity is through abstraction, but must possess it in an innate form before we have any experience ("Phaedo" 74a-75d).
In 2006, Master Lock did their annual study on towing safety to see how many Americans tow their cargo correctly. The study, Towing Troubles included responses from trailer owners across the country and found that while the majority of trailer owners believe they know what they’re doing when it comes to towing, most were lacking the proper education. Master Lock reported that 70 percent of trailer owners did not fully know the correct way to tow their cargo.
Most locks have a bypass flume, which allows water to bypass the lock to water the level below. If the flume was covered over with concrete, that generally meant that a roadway passed over the lock. Originally the locks 1-27, with the possible exception of Lock 13 did not have bypass flumes, using the culverts to divert water, but later the bypass flumes were put in (which is what we see today).
John Locke wrote in his "Two Treatises on Government" that "every man has a Property in his own Person". Locke also said that the individual "has a right to decide what would become of himself and what he would do, and as having a right to reap the benefits of what he did". Josiah Warren was the first who wrote about the "sovereignty of the individual".
Political philosophy, also known as political theory, is the study of topics such as politics, liberty, justice, property, rights, law, and the enforcement of laws by authority: what they are, if they are needed and why, what makes a government legitimate, what rights and freedoms it should protect and why, what form it should take and why, what the law is, and what duties citizens owe to a legitimate government, if any, and when it may be legitimately overthrown, if ever.
Although Sri Aurobindo was familiar with the most important lines of thought in Western philosophy, he did not acknowledge their influence on his own writings. He wrote that his philosophy "was formed first by the study of the Upanishads and the Gita… They were the basis of my first practice of Yoga." With the help of his readings he tried to move on to actual experience, "and it was on this experience that later on I founded my philosophy, not on ideas themselves.” 
Ordinarily, humans do not step away from their activities in order to justify how or why they say and do what they say and do. However, their activities, when investigated in an historical way, will be found to reflect a particular form of life.
There is often confusion, or at least a difference of opinion, as to what constitutes a snaplock, snaphaunce, miquelet and a flintlock. The term flintlock was, and still is, often applied to any form of friction (flint) lock other than the wheellock with the various forms sub-categorized as snaphaunce, miquelet, English Doglock, Baltic Lock, and French or "true" flintlock ("true" being the final, widely used form). Strictly speaking, all are flintlocks. However, current usage demands the separation of all other forms of flintlock from the so-called "true flintlock".
In ancient Greek philosophy, nominalist (anti-realist) doctrines about universals were proposed by the Stoics, especially Chrysippus. In early modern philosophy, conceptualist anti-realist doctrines about universals were proposed by thinkers like René Descartes, John Locke, Baruch Spinoza, Gottfried Wilhelm Leibniz, George Berkeley, and David Hume. In late modern philosophy, anti-realist doctrines about knowledge were proposed by the German idealist Georg Wilhelm Friedrich Hegel. Hegel was a proponent of what is now called inferentialism: he believed that the ground for the axioms and the foundation for the validity of the inferences are the right consequences and that the axioms do not explain the consequence. Kant and Hegel held conceptualist views about universals. In contemporary philosophy, anti-realism was revived in the form of empirio-criticism, logical positivism, semantic anti-realism and scientific instrumentalism (see below).
In 1907, Locke graduated from Harvard University with degrees in English and philosophy, and was honored as a member of the Phi Beta Kappa Society and recipient of the prestigious Bowdoin prize. After graduation, he was the first African-American selected as a Rhodes Scholar (and the last to be selected until 1960). At that time, Rhodes selectors did not meet candidates in person, but there is evidence that at least some selectors knew he was African-American. On arriving at Oxford, Locke was denied admission to several colleges, and several Rhodes Scholars from the American South refused to live in the same college or attend events with Locke. He was finally admitted to Hertford College, where he studied literature, philosophy, Greek, and Latin, from 1907–1910. In 1910, he attended the University of Berlin, where he studied philosophy.
Michael Ayers's research focuses are in the history of philosophy and in epistemology, metaphysics and language. He is co-editor of the "Cambridge History of Seventeenth-Century Philosophy" and subject editor of the "Routledge Encyclopedia of Philosophy", has edited the work of George Berkeley and published on Descartes. His most influential contributions, however, concern the work of John Locke. He is the author of "Locke: Epistemology and Ontology" as well as of several seminal articles on Locke's philosophy.
Henry of Ghent articulated the theory that every person has a property interest in their own body. John Locke uses the word property in both broad and narrow senses. In a broad sense, it covers a wide range of human interests and aspirations; more narrowly, it refers to material goods. He argues that property is a natural right and it is derived from labour. In addition, property precedes government and government cannot "dispose of the estates of the subjects arbitrarily." To deny valid property rights according to Locke is to deny human rights. The British philosopher had significant impacts upon the development of the Government of the UK and was central to the fundamental founding philosophy of the United States. Karl Marx later critiqued Locke's theory of property in his "Theories of Surplus Value", seeing the beginnings of a theory of surplus value in Locke's works. In Locke's "Second Treatise" he argued that the right to own private property was unlimited as long as nobody took more than they could use without allowing any of their property to go to waste and that there were enough common resources of comparable quality available for others to create their own property. Locke did believe that some would be more "industrious and rational" than others and would amass more property, but believed this would not cause shortages. Though this system could work before the introduction of money, Marx argued in "Theories of Surplus Value" that Locke's system would break down and claimed money was a contradiction of the law of nature on which private property was founded.
Weston Lock is a canal lock situated on the River Avon, on the western outskirts of Bath, England, in what now forms the Newbridge suburb of Bath.