A great deal of the criticism directed at Locke's theory of abstract ideas assumes that a Lockean abstract idea is a special kind of idea which by its very nature either represents many diverse particulars or represents separately things that cannot exist in separation. This interpretation of Locke has been challenged by scholars such as Kenneth Winkler and Michael Ayers who regard it as uncharitable in light of the obvious problems faced by this theory of abstraction. Winkler and Ayers argue (...) that Locke instead held that to have an abstract idea is to attend selectively to some portion of the content of a particular idea. On this view, to have an abstract idea is not to have a special kind of idea but to have an ordinary idea in a special way. Ayers argues that Locke inherited this theory from Arnauld. I argue that the case made by Ayers for the attribution of the extrinsic theory to Locke rests on a misinterpretation of Arnauld. In fact, both Locke and Arnauld regard selective attention as part of a process whereby a new kind of idea is constructed. (shrink)

I argue that Locke’s distinction between ‘determined’ and ‘undetermined’ ideas incorporates an account of semantic indeterminacy: if the complex idea to which a general term is annexed is ‘undetermined’, the term lacks a determinate extension. I propose that a closer look at this account of semantic indeterminacy illuminates various charges of confusion, misuse and abuse of language Locke levels against his philosophical contemporaries.

Locke defines knowledge as the perception of the agreement or disagreement of ideas. Nevertheless, he claims that we know particular things: the identity of our ideas, our own existence, and the existence of external objects. Although much has been done to reconcile the definition of knowledge with our knowledge of external objects, there is virtually nothing in the scholarship when it comes to knowing ideas or our own existence. I fill in this gap by arguing that perceptions of ideas are (...) complex mental states that convey propositional knowledge due to agreeing elements therein. (shrink)

A.D. Smith opens his excellent paper, “Space and Sight,” by remarking, One of the most notable features of both philosophy and psychology throughout the eighteenth and nineteenth centuries is the almost universal denial that we are immediately aware through sight of objects arrayed in three-dimensional space. This was not merely a denial of Direct Realism, but a denial that truly visual objects are even phenomenally presented in depth (481). Times have changed. As Smith writes, “It is hard to think of (...) a more radical reversal in thinking than the one that separates such an outlook from that which prevails today; for this erstwhile orthodoxy is hardly given even serious consideration in our own times, at least among philosophers” (482). Even so, how could this doctrine come and go? How can there be fashion in phenomenology?1 Let me answer the question indirectly, by considering Locke’s reasons for advancing the doctrine. He writes, “When we set before our Eyes a round Globe, of any uniform colour, v.g. Gold, Alabaster, or Jet, ‘tis certain, that the Idea thereby imprinted in our Mind, is of a flat Circle variously shadow’d, with several degrees of Light and Brightness coming to our Eyes” (2.9.8).2 Adults have acquired ideas of three-dimensional objects (presumably by.. (shrink)

(1996). Discursive communities/interpretive communities: The new logic, John Locke, and dictionary‐making, 1660–1760. Social Epistemology: Vol. 10, Discourse Synthesis, pp. 107-122.