By Nicholas Jolley
Nicholas Jolley argues that Locke's 3 maximum works - An Essay pertaining to Human knowing, Treatises of presidency, and Epistola de Tolerantia - are unified via a priority to advertise the reason for spiritual toleration. Jolley exhibits how Locke makes use of the foundations of his idea of data to criticize non secular persecution.
summary: Nicholas Jolley argues that Locke's 3 maximum works - An Essay referring to Human realizing, Treatises of presidency, and Epistola de Tolerantia - are unified through a priority to advertise the reason for non secular toleration. Jolley exhibits how Locke makes use of the foundations of his idea of information to criticize non secular persecution
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Extra info for Toleration and understanding in Locke
THE PROJECT OF DEMARCATION First, Proast holds that it is possible to have genuine knowledge of the true religion; such knowledge is possible not only in the ﬁeld of natural theology but also with regard to the articles of revealed religion, even those that are disputed by the Protestant dissenters. Secondly, the magistrate in England is actually in possession of such knowledge; the established Church is the repository of the truth of the Christian religion. Lastly, Proast holds that knowledge of the true religion is both necessary and sufﬁcient for the legitimate use of coercion on the part of the Christian magistrate.
16 15 ET xix; see also J. Marshall, John Locke, Toleration and Early Enlightenment Culture (Cambridge: Cambridge University Press, 2006), p. 482. 16 On 22 April 1690 Locke wrote Limborch an angry letter criticizing his friend for informing Dr Guenellon of his authorship of the Epistola (CL IV 61–2). On this incident see Cranston, Locke, p. 232, and R. Woolhouse, Locke: A Biography BACKGROUND : AFTER THE STORM As an impetus to the composition of the Epistola, even more important perhaps than Locke’s experience of religious toleration in practice was Louis XIV’s Revocation of the Edict of Nantes in 1685; by this action Louis at a stroke ended the policy of tolerating Huguenots in France and embarked on a policy of persecution.
ECT 273) In the Epistola and the later letters for toleration Locke was to build on this theme and develop it into a major contractualist argument for religious toleration. Anyone can see that in An Essay Concerning Toleration Locke has moved beyond the position of the Two Tracts, but it is helpful to ask exactly how he has changed his theoretical position. One major way in which he has done so is by adopting a new view of the status of indifferent things, ‘viz. R. and Philip Milton, ECT 26–53.