  The factors that drove Locke’s rejection of Nativism ultimately led, in no small part through Hume’s philosophy, to the now-dominant naturalistic picture of human beings. On this picture we humans are material beings continuous with the rest of the natural world, we have no divine element in our nature and no divine guidance to help us along, and no recourse but to build our understanding of our world on our experience. But I close with two points about these developments. The first has to do with Locke, our arch anti-Nativist, and it is that he would have been horrified at what his Empiricism has wrought. The underlying Rationalist picture I sketched two paragraphs back is a picture that Locke would, with some small reservations, have accepted. He was a dualist and a theist, he believed in an afterlife, and he saw our god-given faculty of Reason as capable of discovering the most important truths about our world and our lives – i.e., the existence of God and the nature of our moral duties. The second point is that even though our contemporary naturalism was inspired by anti-Nativist Empiricism, it has seen a revival of Nativist thinking. The turning point in this revival, Chomsky’s work in linguistics, is an area set apart from the concerns that energized the historical controversy over  innateness.[17] But contemporary research in cognitive development, genetics, evolutionary psychology, and other fields has extended Chomsky’s Nativist thinking to the very concepts and principles that were at the heart of the historical debate (god, morality, personhood/mind, causality, mathematics, basic ontology, etc.).