Locke, John
(Wrington bei Bristol 1632-1704 Oates, Essex) : Philosoph
Subjects
Index of Names : Occident
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Philosophy : Europe : Great Britain
Chronology Entries (1)
| # | Year | Text | Linked Data |
|---|---|---|---|
| 1 | 1908 |
Lu, Xun. Mo luo shi li shuo = On the power of Mara poetry. [ID D26228]. [Auszüge]. Lu Xun erwähnt George Byron, Percy Bysshe Shelley, Thomas Carlyle, William Shakespeare, John Milton, Walter Scott, John Keats, Friedrich Nietzsche, Johann Wolfgang von Goethe, Henrik Ibsen [erste Erwähnung], Nikolai Wassil'evich Gogol, Platon, Dante, Napoleon I., Ernst Moritz Arndt, Friedrich Wilhelm III., Theodor Körner, Edward Dowden, John Stuart Mill, Matthew Arnold, John Locke, Robert Burns, Aleksandr Sergeevich Pushkin, Adam Mickiewicz, Sandor Petöfi, Wladimir Galaktionowitsch Korolenko. Lu Xun schreibt : "He who has searched out the ancient wellspring will seek the source of the future, the new wellspring. O my brothers, the works of the new life, the surge from the depths of the new source, is not far off". Nietzsche... Later the poet Kalidasa achieved fame for his dramas and occasional lyrics ; the German master Goethe revered them as art unmatched on earth or in heaven... Iran and Egypt are further examples, snapped in midcourse like well-ropes – ancient splendor now gone arid. If Cathay escapes this roll call, it will be the greatest blessing life can offer. The reason ? The Englishman Carlyle said : "The man born to acquire an articulate voice and grandly sing the heart's meaning is his nation's raison d'être. Disjointed Italy was united in essence, having borne Dante, having Italian. The Czar of great Russia, with soldiers, bayonets, and cannon, does a great feat in ruling a great tract of land. Why has he no voice ? Something great in him perhaps, but he is a dumb greatness. When soldiers, bayonets and cannon are corroded, Dante's voice will be as before. With Dante, united ; but the voiceless Russian remains mere fragments". Nietzsche was not hostile to primitives ; his claim that they embody new forces is irrefutable. A savage wilderness incubates the coming civiliization ; in primitives' teeming forms the light of day is immanent... Russian silence ; then stirring sound. Russia was like a child, and not a mute ; an underground stream, not an old well. Indeed, the early 19th century produced Gogol, who inspired his countrymen with imperceptible tear-stained grief, compared by some to England's Shakespeare, whom Carlyle praised and idolized. Look around the worls, where each new contending voice has its own eloquence to inspire itself and convey the sublime to the world ; only India and those other ancient lands sit motionless, plunged in silence... I let the past drop here and seek new voices from abroad, an impulse provoked by concern for the past. I cannot detail each varied voice, but none has such power to inspire and language as gripping as Mara poetry. Borrowed from India, the 'Mara' – celestial demon, or 'Satan' in Europe – first denoted Byron. Now I apply it to those, among all the poets, who were committed to resistance, whose purpose was action but who were little loved by their age ; and I introduce their words, deeds, ideas, and the impact of their circles, from the sovereign Byron to a Magyar (Hungarian) man of letters. Each of the group had distinctive features and made his own nation's qualities splendid, but their general bent was the same : few would create conformist harmonies, but they'd bellow an audience to its feet, these iconoclasts whose spirit struck deep chords in later generations, extending to infinity... Humanity began with heroism and bravado in wars of resistance : gradually civilization brought culture and changed ways ; in its new weakness, knowing the perils of charging forward, its idea was to revert to the feminine ; but a battle loomed from which it saw no escape, and imagination stirred, creating an ideal state set in a place as yet unattained if not in a time too distant to measure. Numerous Western philosophers have had this idea ever since Plato's "Republic". Although there were never any signs of peace, they still craned toward the future, spirits racing toward the longed-for grace, more committed than ever, perhaps a factor in human evolution... Plato set up his imaninary "Republic", alleged that poets confuse the polity, and should be exiled ; states fair or foul, ideas high or low – these vary, but tactics are the same... In August 1806 Napoleon crushed the Prussian army ; the following July Prussia sued for peace and became a dependency. The German nation had been humiliated, and yet the glory of the ancient spirit was not destroyed. E.M. Arndt now emerged to write his "Spirit of the Age" (Geist der Zeit), a grand and eloquent declaration of independence that sparked a blaze of hatred for the enemy ; he was soon a wanted man and went to Switzerland. In 1812 Napoleon, thwarted by the freezing conflagration of Moscow, fled back to Paris, and all of Europe – a brewing storm – jostled to mass its forces of resistance. The following year Prussia's King Friedrich Wilhelm III called the nation to arms in a war for three causes : freedom, justice, and homeland ; strapping young students, poets, and artists flocked to enlist. Arndt himself returned and composed two essays, "What is the people's army" and "The Rhine is a great German river, not its border", to strengthen the morale of the youth. Among the volunteers of the time was Theodor Körner, who dropped his pen, resigned his post as Poet of the Vienne State Theater, parted from parents and beloved, and took up arms. To his parents he wrote : "The Prussian eagle, being fierce and earnest, has aroused the great hope of the German people. My songs without exception are spellbound by the fatherland. I would forgot all joys and blessings to die fighting for it ! Oh, the power of God has enlightened me. What sacrifice could be more worthy than one for our people's freedom and the good of humanity ? Boundless energy surges through me, and I go forth ! " His later collection "Lyre and sword" (Leier und Schwert), also resonates with this same spirit and makes the pulse race when one recites from it. In those days such a fervent awareness was not confined to Körner, for the entire German youth were the same. Körner's voice as the voice of all Germans, Körner's blood was the blood of all Germans. And so it follows that neither State, nor Emperor, nor bayonet, but the nation's people beat Napoleon. The people all had poetry and thus the poets' talents ; so in the end Germany did not perish. This would have been inconceivable to those who would scrap poetry in their devotion to utility, who clutch battered foreign arms in hopes of defending hearth and home. I have, first, compared poetic power with rice and beans only to shock Mammon's disciples into seeing that gold and iron are far from enough to revive a country ; and since our nation has been unable to get beyond the surface of Germany and France, I have shown their essence, which will lead, I hope, to some awareness. Yet this is not the heart of the matter... England's Edward Dowden once said : "We often encounter world masterpieces of literature or art that seem to do the world no good. Yet we enjoy the encounter, as in swimming titanic waters we behold the vastness, float among waves and come forth transformed in body and soul. The ocean itself is but the heave and swell of insensible seas, nor has it once provided us a single moral sentence or a maxim, yet the swimmer's health and vigor are greatly augmented by it"... If everything were channeled in one direction, the result would be unfulfilling. If chill winter is always present, the vigor of spring will never appear ; the physical shell lives on, but the soul dies. Such people live on, but hey have lost the meaning of life. Perhaps the use of literaure's uselessness lies here. John Stuart Mill said, "There is no modern civilization that does not make science its measure, reason its criterion, and utility its goal". This is the world trend, but the use of literature is more mysterious. How so ? It can nurture our imagination. Nurturing the human imagination is the task and the use of literature... Matthew Arnold's view that "Poetry is a criticism of life" has precisely this meaning. Thus reading the great literary works from Homer on, one not only encounters poetry but naturally makes contact with life, becomes aware of personal merits and defects one by one, and naturally strives harder for perfection. This effect of literature has educational value, which is how it enriches life ; unlike ordinary education, it shows concreteley a sense of self, valor, and a drive toward progress. The devline and fall of a state has always begun with is refusal to heed such teaching... [The middle portion of this essay is a long and detailed description of Lu Xun's exemplary Mara poets, including Byron, Shelley, Pushkin, Lermontov, Michiewicz, Slowacki and Petöfi]. In 18th-century England, when society was accustomed to deceit, and religion at ease with corruption, literature provided whitewash through imitations of antiquity, and the genuine voice of the soul could not he heard. The philosopher Locke was the first to reject the chronic abuses of politics and religion, to promote freedom of speech and thought, and to sow the seeds of change. In literature it was the peasant Burns of Scotland who put all he had into fighting society, declared universal equality, feared no authority, nor bowed to gold and silk, but poured his hot blood into his rhymes ; yet this great man of ideas, not immediately the crowd's proud son, walked a rocky outcast road to early death. Then Byron and Shelley, as we know, took up the fight. With the power of a tidal wave, they smashed into the pillars of the ancien régime. The swell radiated to Russia, giving rise to Pushkin, poet of the nation ; to Poland, creating Mickiewicz, poet of revenge ; to Hungary, waking Petéfi, poet of patriotism ; their followers are too many to name. Although Byron and Shelley acquired the Mara title, they too were simply human. Such a fellowship need not be labeled the "Mara School", for life on earth is bound to produce their kind. Might they not be the ones enlightened by the voice of sincerity, who, embracing that sincerity, share a tacit understanding ? Their lives are strangely alike ; most took up arms and shed their blood, like swordsmen who circle in public view, causing shudders of pleasure at the sight of mortal combat. To lack men who shed their blood in public is a disaster for the people ; yet having them and ignoring them, even proceeding to kill them, is a greater disaster from which the people cannot recover... "The last ray", a book by the Russian author Korolenko, records how an old man teaches a boy to read in Siberia : “His book talked of the cherry and the oriole, but these didn't exist in frozen Siberia. The old man explained : It's a bird that sits on a cherry branch and carols its fine songs”. The youth reflected. Yes, amid desolation the youth heard the gloss of a man of foresight, although he had not heard the fine song itself. But the voice of foresight does not come to shatter China's desolation. This being so, is there nothing for us but reflection, simply nothing but reflection ? Ergänzung von Guo Ting : Byron behaved like violent weaves and winter wind. Sweeping away all false and corrupt customs. He was so direct that he never worried about his own situation too much. He was full of energy, and spirited and would fight to the death without losing his faith. Without defeating his enemy, he would fight till his last breath. And he was a frank and righteous man, hiding nothing, and he spoke of others' criticism of himself as the result of social rites instead of other's evil intent, and he ignored all those bad words. The truth is, at that time in Britain, society was full of hypocrites, who took those traditions and rites as the truth and called anyone who had a true opinion and wanted to explore it a devil. Ergänzung von Yu Longfa : Die Bezeichnung Mara stammt aus dem Indischen und bedeutet Himmelsdämon. Die Europäer nennen das Satan. Ursprünglich bezeichnete man damit Byron. Jetzt weist das auf alle jene Dichter hin, die zum Widerstand entschlossen sind und deren Ziel die Aktion ist, ausserdem auf diejenigen Dichter, die von der Welt nicht sehr gemocht werden. Sie alle gehören zu dieser Gruppe. Sie berichten von ihren Taten und Überlegungen, von ihren Schulen und Einflüssen. Das beginnt beim Stammvater dieser Gruppe, Byron, und reicht letztlich hin bis zu dem ungarischen Schriftsteller Petöfi. Alle diese Dichter sind in ihrem äusserlichen Erscheinungsbild sehr unterschiedlich. Jeder bringt entsprechend den Besoderheiten des eigenen Landes Grossartiges hervor, aber in ihrer Hauptrichtung tendieren sie zur Einheitlichkeit. Meistens fungieren sie nicht als Stimme der Anpassung an die Welt und der einträchtigen Freude. Sobald sie aus voller Kehle ihre Stimme erheben, geraten ihre Zuhörer in Begeisterung, bekämpfen das Himmlische und widersetzen sich den gängigen Sitten. Aber ihr Geist rührt auch tief an die Seelen der Menschen nachfolgender Generationen und setzt sich fort bis in die Unendlichkeit. Sie sind ohne Ausnahme vital und unnachgiebig und treten für die Wahrheit ein… Nietzsche lehnt den Wilden nicht ab, da er neue Lebenskraft in sich berge und gar nicht anders könne, als ehrlich zu sein. So stammt die Zivilisation denn auch aus der Unzivilisation. Der Wilde erscheint zwar roh, besitzt aber ein gütmütiges Inneres. Die Zivilisation ist den Blüten vergleichbar und die Unzivilisation den Knospen. Vergleicht man jedoch die Unzivilisation mit den Blüten, so entspricht die Zivilisation den Früchten. Ist die Vorstufe bereits vorhanden, so besteht auch Hoffnung. Sekundärliteratur Yu Longfa : Lu Xun befasst sich zwar nicht ausführlich mit Friedrich Nietzsche, aber auf der Suche nach dem 'Kämpfer auf geistigem Gebiet', dessen charakteristische Eigenschaften, besonders die Konfiguration des Übermenschen, macht er ausfindig. Lu Xun ist überzeugt, dass die Selbststärkung eines Menschen und der Geist der Auflehnung kennzeichnend für den Übermenschen sind. In Anlehnung an den Übermenschen zitiert er aus Also sprach Zarathustra : "Diejenigen, die auf der Suche nach den Quellen des Altertums alles ausgeschöpft haben, sind im Begriff, die Quellen der Zukunft, die neuen Quellen zu suchen. Ach, meine Brüder, die Schaffung des neuen Lebens und das Sprudeln der neuen Quellen in der Tiefe, das dürft wohl nicht weit sein !" Tam Kwok-kan : Earliest reference to Henrik Ibsen. This is the first Chinese article that discusses in a comprehensive manner the literary pursuits of the Byronic poets. Lu Xun ranks Ibsen as one of these poets and compares the rebellious spirit exemplified in Ibsen's drama to Byron's satanic tendency. Lu Xun had a particular liking for the play An enemy of the people, in which Ibsen presented his ideas through the iconoclast Dr. Stockmann, who in upholding truth against the prejudices of society, is attacked by the people. Lu Xun thought that China needed more rebels like Ibsen who dared to challenge accepted social conventions. By introducing Ibsen in the image of Dr. Stockmann, the moral superman, together with the satanic poets, Lu Xun believed that he could bring in new elements of iconoclasm in the construction of a modern Chinese consciousness. As Lu Xun said, he introduced Ibsen's idea of individualism because he was frustrated with the Chinese prejudice toward Western culture and with the selfishness popular among the Chinese. Chu Chih-yu : Lu Xun adapted for the greater part of Mara poetry his Japanese sources (Kimura Katataro), he also added some of his own comments and speculations. Guo Ting : Given Lu Xun's leading position in the Chinese literary field at that time, his defense of Byron was powerful and set the overarching tone for the time of Byron when he was first introduced to Chinese readers. Liu Xiangyu : On the power of Mara poetry itself is an expression of Byronism to 'speak out against the establisment and conventions' and to 'stir the mind'. Lu Xun criticized traditional Chinese culture and literature. |
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Bibliography (15)
| # | Year | Bibliographical Data | Type / Abbreviation | Linked Data |
|---|---|---|---|---|
| 1 | 1704 |
A Collection of voyages and travels : some now first printed from original manuscripts : others translated out of foreign languages and now first publish'd in English : to which are added some few that have formerly appear'd in English. Compiled by Awnsham and John Churchill. Vol. 1-4. (London : Printed for Awnsham and John Churchill, 1704). [Enthält] : Introduction : Locke, John. The whole history of navigation from its original to this time. Vol. 1. Navarette, Dominic Fernandez. An account of the empire of China, historical, political, moral, and religious. Übersetzung von Navarette, Domingo Fernandez de. Tratados historicos, politicos, y religiosos de la monarchia de China. Vol. 2 : Nieuhoff, John. John Nieuhoff's remarkable voyages and travels into Brazil and the best parts of the East-Indies. Übersetzung von Neuhof, Johann [Nieuhof, Johan]. Die Gesandtschaft der Ost-Indischen Geselschaft in den Vereinigten Niederländern. Vol. 3 : Baldaeus, Philip. Sir William Monson's naval tracts : a true and exact description of the most celebrated East-India coast of Malabar and Coromandel, and of the island of Ceylon, with all the adjacent countries. Vol. 4 : Careri, John Francis Gemelli. A voyage round the world. Übersetzung von Careri, Giovanni Francesco Gemelli. Giro del mondo. https://archive.org/details/collectionofvoya03chur. |
Publication / Chur2 | |
| 2 | 1934 |
[Locke, John]. Ren lei wu xing lun. Luoke zhu ; Deng Junwu yi ; Er shi shi ji she bian ji. (Shanghai : Xin ken shu dian, 1934). (Zhe xue cong shu. Xin ken shu dian). Übersetzung von Locke, John. An essay concerning humane understanding. In four books. (Printed for Tho. Basset, and sold by Edw. Mory, 1690). (Early English books, 1641-1700 ; 639:21). 人類悟性論 |
Publication / Lock10 | |
| 3 | 1937 |
[Locke, John]. Jiao yu man hua. Fu Ren'gan yi. (Changsha : Shang wu yin shu guan, 1937). (Han yi shi jie ming zhu). Übersetzung von Locke, John. Some thoughts concerning education. (London : Printed for A. and J. Churchill, 1693). 敎育漫話 |
Publication / Lock4 | |
| 4 | 1938 |
[Locke, John]. Ren lei li jie lun. Luoke zhu ; Guan Qitong yi ; Zhonghua jiao yu wen hua ji jin dong shi hui bian yi wei yuan hui bian ji. Vol. 1-2. (Changsha : Shang wu yin shu guan, 1938). Übersetzung von Locke, John. An essay concerning humane understanding. In four books. (Printed for Tho. Basset, and sold by Edw. Mory, 1690). (Early English books, 1641-1700 ; 639:21). 人類理解論 |
Publication / Lock11 | |
| 5 | 1962 |
[Locke, John]. Lun jiang di li xi he ti gao huo bi jia zhi di hou guo. Xu Shigu yi. (Beijing : Shang wu yin shu guan, 1962). (Han yi shi jie xue shu ming zhu cong shu). Übersetzung von Locke, John. Some considerations of the consequences of the lowering of interest, and raising the value of money : in a letter to a member of Parliament. (London : Printed for Awnsham and John Churchill, 1692). 論降低利息和提高货币价值的後果 |
Publication / Lock8 | |
| 6 | 1964 |
[Locke, John]. Zheng fu lun. Xia pian : lun zheng fu de zhen zheng qi yuan, fan wei he mu di. Luoke zhu ; Ye Qifang, Qu Junong yi. (Beijing : Shang wu yin shu guan, 1964). (Han yi shi jie xue shu ming zhu cong shu). Übersetzung von Locke, John. Two treatises of government : in the former, the false principles and foundation of Sir Robert Filmer and his followers are detected and overthrown, the latter is an essay concerning the true original, extent, and end of civil government. (London : Printed for Awnsham Churchill, 1690). 政府論. 下篇 : 論政府的眞正起源, 範圍和目的 |
Publication / Lock14 | |
| 7 | 1969 |
[Locke, John]. Zheng fu lun. Luoke ; Li Yongjiu yi. (Taibei : Pa mi er, 1969). (Xi fang gu dian ming zhu cong shu. Übersetzung von Locke, John. Two treatises of government : in the former, the false principles and foundation of Sir Robert Filmer and his followers are detected and overthrown, the latter is an essay concerning the true original, extent, and end of civil government. (London : Printed for Awnsham Churchill, 1690). 政府論 |
Publication / Lock15 | |
| 8 | 1972 |
[Locke, John]. Jiao yu man tan. Jian Qingguo zhu. (Taibei : Taiwan shang wu yin shu guan, 1972). (Ren ren wen ku ; 1854-1855). Übersetzung von Locke, John. Some thoughts concerning education. (London : Printed for A. and J. Churchill, 1693). 教育漫談 |
Publication / Lock6 | |
| 9 | 1982 |
[Locke, John]. Lun zong jiao kuan rong : Zhi you ren de yi feng xin. Luoke zhu ; Wu Yun'gui yi. (Beijing : Shang wu yin shu guan, 1982). Übersetzung von Locke, John. A letter concerning toleration : humbly submitted, etc. Transl. from the Latin by William Popple. (London : Printed for Awnsham Churchill, 1689). (Early English books, 1641-1700 ; 540:9). = Locke, John. Epistola de tolerantia ad clarissimum virum T.A.R.P.T.O.L.A. (Goudae : Apud Justum ab Hoeve, 1689). 论宗敎宽容 : 致友人的一封信 |
Publication / Lock9 | |
| 10 | 1993 |
[Locke, John]. Li jie neng li zhi dao san lun. Luoke ; Wu Tang yi. (Beijing : Ren min jiao yu chu ban she, 1993). (Wai guo jiao yu ming zhu cong shu). Übersetzung von Locke, John. Of the conduct of the understanding. In : Locke, John. Posthumous works of Mr. John Locke. I. Of the conduct of the understanding. II. An examination of P. Malebrache's opinion of seeing all things in God. III. A discourse of miracles. IV. Part of a fourth letter for toleration. V. Memoirs relating to the life of Anthony first earl of Shaftsburg ; to which is addes, VI. His new method of a common-place-book, written originally in French, and now translated into English. (London : Printed for W.B. for A. and J. Churchill, 1706). 理解能力指导散论 |
Publication / Lock7 | |
| 11 | 1996 |
Xie, Fuya. Li xing shi dai de zong jiao guan. (Xianggang : Jidu jiao wen yi chu ban she, 1996). (Jidu jiao li dai ming zhu ji cheng ; 2, 319A). [Enthält] : [Descartes, René]. Li xing zhu yi zhi fu. Dika'er zhu ; Zhu Xin yi. Übersetzung von Descartes, René. Discours de la méthode pour bien conduire la raison, & chercher la verité dans les sciences : plus La dioptriqve, Les Meteores, et La geometrie ; qui sont des essais de cette methode. (Leyde : Ian Maire, 1637). [Auszüge]. Übersetzung von Descartes, René. Les meditations metaphysiques touchant la premiere philosophie, dans lesquelles l'existence de Dieu, & la distinction réelle entre l'ame & le corps de l'homme, sont demonstrées. (Paris : J. Camusat et P. Le Petit, 1647). [Auszüge]- [Locke, John]. Chang shi zhe xue jia. Luoke zhu ; Zhao Shize, Wei Huang Ailing, Zhao Zhensong yi. Übersetzung von Locke, John. An essay concerning humane understanding : in four books. (London : Printed for Awnsham and John Churchill, and Samuel Manship, 1694). [Auszüge]. Übersetzung von Locke, John. The reasonableness of christianity, as delivered in the scriptures. (London : Awnsham & John Churchill, 1695). Übersetzung von Locke, John ; Popple, William. A letter concerning toleration : humbly submitted, etc. (London : Printed for Awnsham churchill, 1689). [Tindall, Matthew]. Zi ran shen lun zhe. Tingdele zhu ; Zhao Zhensong yi. Übersetzung von Tindall, Matthew. Christianity not as old as the creation... (London : T. Warner, 1730). [Auszüge]. [Butler, Joseph]. Jidu jiao de bian hu zhe he dao de xue jia. Putuole zhu ; Ma Bingwen, Shen Xian Jizhen yi. Übersetzung von Butler, Joseph. Analogy of religion, natural and revealed, to the constitution and course of nature. (London : Printed for James, John and Paul Knapton, 1736). [Auszüge]. [Hume, David]. Huai yi lun zhe. Xiumo zhu ; Ma Bingwen yi. Übersetzung von Hume, David. A letter concerning toleration : humbly submitted, etc.(London : [s.n.], 1779). 理性時代的宗敎觀 |
Publication / DesR16 | |
| 12 | 1998 |
Xi fang si da zheng zhi ming zhu. Zhou Changzhi zhu bian. (Tianjin : Tianjin ren min chu ban she, 1998). [Machiavelli, Niccolò ; More, Thomas ; Locke, John ; Rousseau, Jean-Jacques]. 西方四大政治名著 [Enthält] : Majiyaweili. Jun zhu lun. Shi Yingtian yi. Übersetzung von Machiavelli, Niccolò. Principe. (1513). 君主论 Tuomasi Mo’er. Wutuobang. Ning Jindu yi. Übersetzung von More, Thomas. Libellus vere aureus nec minus salutaris quam festiuus de optimo reip. statu, deq[ue] noua insula Vtopia authore clarissimo viro Thoma Moro inclytae civitatis Londinensis cive & vicecomite. Cura M. Petri Aegidii Antverpiensis, & arte Theodorici Martini Alustensis, Typographie Martini Alustensis, Typographie almae Lovaniensium Academiae nunc primum accuratissime editus. = Utopia. (Louvain : Arte Theodorici Martini, 1516). 乌托邦 Luoke. Zheng fu lun. Hu Zixin, Duan Zhimin yi. Übersetzung von Locke, John. Two treatises of government in the former, the false principles and foundation of Sir Robert Filmer and his followers are detected and overthrown, the latter is an essay concerning the true original, extent, and end of civil government. (London : Printed for Awnsham Churchill, (1690). 政府论 Lusuo. She hui qi yue lun. Zhou Changzhi yi. Übersetzung von Rousseau, Jean-Jacques. Du contrat social. (Amsterdam : M.M. Rey, 1762). 社会契约论 |
Publication / Rous22 | |
| 13 | 1998 |
[Locke, John]. Jiao yu man hua. Yuehan Luoke zhu ; Xu Chang, Yang Hanlin yi. (Hebei : Hebei ren min chu ban she, 1998). (Han yi shi jie jiao yu ming zhu cong shu). Übersetzung von Locke, John. Some thoughts concerning education. (London : Printed for A. and J. Churchill, 1693). 敎育漫話 |
Publication / Lock5 | |
| 14 | 1999 |
[Locke, John]. Shen shi de jiao yu. Luoke ; Fang Jin yi. (Xian : Xian chu ban she, 1999). (Shen shi yi cong ; 1). Übersetzung von Locke, John. Some thoughts concerning education. (London : Printed for A. and J. Churchill, 1693). 绅士的教育 |
Publication / Lock12 | |
| 15 | 1999 |
[Locke, John]. Xi fang zi you zhu yi zhi fu : Luoke zuo pin xuan du. Jiang Yihua dao du, xuan du. (Taibei : Cheng pin gu fen you xian gong si, 1999). (Ren wen jing dian sui shen du ; 6). [Übersetzung ausgewählter Werke von Locke]. 西方自由主義之父 : 洛克作品選讀 |
Publication / Lock13 |
Secondary Literature (19)
| # | Year | Bibliographical Data | Type / Abbreviation | Linked Data |
|---|---|---|---|---|
| 1 | 1923 |
[Driesch, Hans]. Dulishu jiang yan lu. Dulishu zhu ; Zhang Junmai, Qu Shiying yi ; Jiang xue she bian ji. (Shanghai : Shang wu yin shu guan, 1923). (The Driesch lectures ; no 1-8). Abhandlungen über Francis Bacon, Jakob Sigismund Beck, George Berkeley, Charles Darwin, René Descartes, Albert Einstein, Johann Gottlieb Fichte, Jacob Friedrich Fries, Arnold Geulincx, Georg Wilhelm Friedrich Hegel, Thomas Hobbes, David Hume, Friedrich Heinrich Jacobi, Emmanuel Kant, Gottfried Wilhelm Leibniz, Salomon Maimon, Nicolas de Malebranche, John Locke, Friedrich Schelling, Baruch Spinoza. 杜里舒講演錄. 第1期 |
Publication / ZhaJ2 |
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| 2 | 1934 |
Guo, Bendao. Luoke, Bakelai, Xiumo. (Shanghai : Shi jie shu ju, 1934). (Zhe xue cong shu (Shi jie shu ju). [Abhandlung über John Locke, George Berkeley, David Hume]. 洛克, 巴克萊, 休謨 |
Publication / Hum20 | |
| 3 | 1960 |
[Zaichenko, G.A.]. Luoke de zhe xue. Chayiqinke ; Wang Yusun, Xin Dingming yi. (Shanghai : Shanghai ren min chu ban she, 1960). Übersetzung von Zaichenko, G.A. Dzhon Lokk. (Moskva : Mysl, 1973). [Abhandlung über John Locke. Keine frühere Ausgabe gefunden]. 洛克的哲学 |
Publication / Lock24 | |
| 4 | 1972 |
Hu, Hongwen. Yingguo jing yan zhe xue. (Taibei : Hua gang shu ju, 1972). [Abhandlung über John Locke, George Berkeley, David Hume]. 英國經驗哲學 |
Publication / Hum21 | |
| 5 | 1974 |
Lian, Zhan. Min zhu zheng zhi de ji shi. Lian Zhan bian zhu ji. (Taibei : Zheng zhong shu zhu, 1974). (Qing nian li lun cong shu ; 4). [Abhandlung über Demokratie bei John Locke, Charles de Montesquieu, Jean-Jacques Rousseau]. 民主政治的基石 |
Publication / Mon25 | |
| 6 | 1979 |
[O'Connor, D.J.]. Luoke. Ou-kangna zhu ; Xie Qiwu yi. (Taibei : Chang qiao chu ban she, 1979). Übersetzung von O'Connor, D.J. John Locke. (London : Penguin Books, 1952). 洛克 |
Publication / Lock22 | |
| 7 | 1982 |
[Leibniz, Gottfried Wilhelm]. Ren lei li zhi xin lun. Laibunici zhu ; Chen Xiuzhai yi. (Beijing : Shang wu yin shu guan, 1982). Übersetzung von Leibniz, Gottfried Wilhelm. Nouveaux essais sur lentendement humain. (Amsterdam : Schreider, 1765). [Abhandlung über John Locke]. 人类理智新论 |
Publication / Lei13 | |
| 8 | 1982 |
Lü, Daji. Luoke wu xing li lun yan jiu. (Beijing : Zhongguo she hui ke xue chu ban she, 1982). [Abhandlung über John Locke]. 洛克物性理论研究 |
Publication / Lock21 | |
| 9 | 1987 |
Zou, Huazheng. "Ren lei li jie lun" yan jiu : ren lei li zhi zai tan. (Beijing : Ren min chu ban she, 1987). (Xi fang zhe xue shi yan jiu cong shu). [Abhandlung über An essay concerning humane understanding von John Locke]. 人类理解论研究 : 人类理智再探 |
Publication / Lock26 | |
| 10 | 1988 |
Cai, Xin'an. Luoke wu xing zhe xue. (Taibei : Dong da tu shu gong si, 1988). (Cang hai cong kan. Zhe xue). [Abhandlung über John Locke]. 洛克悟性哲學 |
Publication / Lock17 | |
| 11 | 1990 |
[Dunn, John]. Luoke. Dunn zhu ; Li Lianjiang yi. (Taibei : Lian jing chu ban shi ye gong si, 1990). (Xi fang si xiang jia yi cong ; 34). Übersetzung von Dunn, John. Locke. (Oxford : Oxford University Press, 1984). 洛克 |
Publication / Lock19 | |
| 12 | 1992 |
Chen, Derong. Luoke yi yi li lun yan jiu. (Changsha : Hu'nan jiao yu chu ban she, 1992). (Bo shi lun cong). [Abhandlung über John Locke]. 洛克意义理论硏究 |
Publication / Lock18 | |
| 13 | 1997 |
Xie, Qiwu. Luoke. (Taibei : Dong da tu shu gong si, 1997). (Shi jie zhe xue jia cong shu). [Abhandlung über John Locke]. 洛克 |
Publication / Lock23 | |
| 14 | 1998 |
[Huang, Ray]. Xin shi dai de li shi guan. (Taibei : Taiwan shang wu yin shu guan, 1998). (Xi xue wei ti. Zhong xue wei yong). [Abhandlung über Jean Jacques Rousseau, John Locke, Thomas Hobbes, Niccolò Machiavelli, Jean Bodin, Karl Marx]. 新時代的歷史觀 : 西學為體中學為用 |
Publication / Rous109 | |
| 15 | 1999 |
[Ayers, Michael]. Luoke. Maike Aiersi zhu ; Chen Ruilin yi. (Taibei : Mai tian chu ban gong si, 1999). (Yue dou zhe xue jia ; 3). Übersetzung von Ayers, Michael. Locke. Vol. 1-2. (London : Routledge, 1991). Vol. 1 : Epistemology. Vol. 2 : Ontology. 洛克 |
Publication / Lock16 | |
| 16 | 1999 |
Zhang, Xijin. Luoke qi ren ji qi zong jiao kuan rong. (Wulumuqi : Xin jiang ren min chu ban she, 1999). [Abhandlung über John Locke]. 洛克其人及其宗教宽容 |
Publication / Lock25 | |
| 17 | 2000 |
Jin, Xiping. Luoke. (Xianggang : Zhong hua shu ju, 2000). (Xi fang si xiang jiao bao ku ; 13). [Abhandlung über John Locke]. 洛克 |
Publication / Lock20 | |
| 18 | 2004 |
[Levine, Andrew]. Da kai zheng zhi zhe xue de men chuang : cong Huobusi dao Luoershi. Zhang Minggui yi. (Taibei : Wu nan tu shu chu ban gu fen you xian gong si, 2004). Übersetzung von Levine, Andrew. Engaging political philosophy : from Hobbes to Rawls. (Malden, Mass. : Blackwell, 2002). [Betr. Thomas Hobbes, Jean-Jacques Rousseau, John Locke, John Stuart Mill, John Rawls, Karl Marx]. 打開政治哲學的門窗 : 從霍布斯到羅爾士 |
Publication / Rous118 | |
| 19 | 2009 | Kim, Sungmoon. Self-transformation and civil society : Lockean vs. Confucian. In : Dao ; vol. 8, issue 4 (2009). [Der Artikel wurde nicht aufgenommen, da sich John Locke nicht mit China befasst hat]. | Publication / Lock3 |
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