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Barlowe Borland est un acteur américain né le  à Greenock (Royaume-Uni), mort le  à Woodland Hills (États-Unis).

Biographie

Filmographie
 1924 :  de Wallace Worsley : Mike O'Hara
 1934 :  d'Edgar Selwyn : Headwaiter
 1934 :  d'Edmund Goulding : Nightingale (Hetty's butler)
 1934 : Vivre et aimer (Sadie McKee) de Clarence Brown : Brennan's Servant
 1934 :  de Louis King : Undetermined Role
 1934 : L'Espionne Fräulein Doktor (Stamboul Quest) de Sam Wood : Waiter
 1934 : One More River de James Whale : Barrister
 1934 : The Little Minister de Richard Wallace : Hayfus 'Snecky' Hobart
 1935 : Folies Bergère de Paris : Man in Montage
 1935 :  William K. Howard : Man Calling Benjie a Liar
 1935 : The Florentine Dagger de Robert Florey : Janitor
 1935 : Le Mouchard (The Informer) de John Ford : Man
 1935 :  de Del Lord : Scotsman
 1935 : La Malle de Singapour (China Seas) de Tay Garnett : Willett, Royal Canada Bank
 1935 : Orchids to You de William A. Seiter : Board of Directors
 1935 : Bons pour le service (Bonnie Scotland) de James W. Horne : Undetermined role
 1935 : Grand Exit d'Erle C. Kenton : Crane
 1935 : Le Marquis de Saint-Évremont (A Tale of Two Cities) de Jack Conway : Jacques ll6 (Wineshop)
 1936 : Le Petit Lord Fauntleroy (Little Lord Fauntleroy) de John Cromwell : Man at Church
 1936 :  de William Hamilton et Edward Killy : Pipe Expert
 1936 :  de George Nichols Jr. : Mr. O'Neil, the Watchman
 1936 : Les Chemins de la gloire (film, 1936) (The Road to Glory) d'Howard Hawks : Hospital Information Clerk 1936 : Mary Stuart (Mary of Scotland) de John Ford : Judge 1936 : Anthony Adverse de Mervyn LeRoy : Clerk at Bonnyfeather's 1936 : Le Pacte (Lloyd's of London) d'Henry King : Joshua Lamb 1936 : College Holiday de Frank Tuttle : Sour Puss 1937 : Murder Goes to College de Charles Reisner : Dean Wilfred Everett Olney 1937 : Le destin se joue la nuit (History Is Made at Night) de Frank Borzage : Clumsy Waiter at Cesare's 1937 : Le Chant du printemps (Maytime) de Robert Z. Leonard : Stage Doorman 1937 : L'Homme qui terrorisait New York (King of Gamblers) de Robert Florey : Mr. Parker 1937 :  d'Ewald André Dupont : Medical Examiner 1937 :  de Charles Barton : '''Dad', the Bank Cashier
 1937 : Le Secret des chandeliers (The Emperor's Candlesticks) de George Fitzmaurice : 700£ Bidder
 1937 : La Vie facile (Easy Living) de Mitchell Leisen : Mr. Gurney
 1937 :  de George Archainbaud : Goebel
 1937 : Sophie Lang Goes West de Charles Reisner : Archie Banks
 1937 : Thunder Trail de Charles Barton : Jim Morgan
 1937 : Night Club Scandal de Ralph Murphy :
 1937 : Une nation en marche (Wells Fargo) de Frank Lloyd : Scottish Passenger
 1938 : Les Flibustiers (The Buccaneer) de Cecil B. DeMille : Dolly Madison's Servant
 1938 :  de Robert Florey : Butler
 1938 : La Huitième Femme de Barbe-Bleue (Bluebeard's Eighth Wife) de Ernst Lubitsch : Uncle Fernandel
 1938 : Tip-Off Girls de Louis King : Blacky
 1938 : College Swing de Raoul Walsh : Dean
 1938 :  de Frank McDonald : Prof. Harrison
 1938 : Gun Packer de Wallace Fox : Professor Angel
 1938 : The Girl Downstairs de Norman Taurog : Police Station Clerk
 1939 :  d'Alfred E. Green : Pawnbroker
 1939 : Le Chien des Baskerville (The Hound of the Baskervilles) de Sidney Lanfield : Mr. Frankland
 1939 : They Asked for It de Frank McDonald : Judge
 1939 : Nous irons à Paris (Good Girls Go to Paris) d'Alexander Hall : Chambers
 1939 : The Witness Vanishes de Otis Garrett : Lucus Marplay
 1939 : Un jour au cirque (At the Circus) d'Edward Buzzell : Thorndyke
 1939 : Les Maîtres de la mer (Rulers of the Sea) de Frank Lloyd : Magistrate
 1939 : We Are Not Alone d'Edmund Goulding : Tom Briggs
 1940 : Le Gangster de Chicago (The Earl of Chicago) de Richard Thorpe : Fingal
 1940 :  de Robert Stevenson : Old Grimey
 1940 : Orgueil et Préjugés (Pride and Prejudice) de Robert Z. Leonard :  MacIntosh
 1941 : Shining Victory d'Irving Rapper : Old Patient Drawing
 1941 : Ellery Queen and the Murder Ring de James P. Hogan : Martin (butler)
 1942 : Danse autour de la vie (We Were Dancing) de Robert Z. Leonard : McDonough

Liens externes

Acteur américain
Naissance en août 1877
Décès en août 1948
Décès à Woodland Hills
Naissance à Greenock
Décès à 71 ans


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Monster Hunter: World Continues to Break Records for Capcom
By Jessica Lamb Last updated Jan 17, 2020
Monster Hunter: World is a behemoth-sized success for Capcom. Since it's release in January 2018, the game has continued to surpass Capcom sales records. Previously, Resident Evil 5 was Capcom's most successful title at 7.5 million copies shipped. Monster Hunter: World took that number and beat it to a pulp. Recently, Capcom announced that Monster Hunter: World has surpassed 15 million copies shipped worldwide. That's DOUBLE what their previous best seller sold. Additionally, the Iceborne expansion has reached 4 million copies sold worldwide.
These are staggering numbers and reflect a movement towards a game franchise that has been deserving of this kind of love for a long time. The first Monster Hunter title released in 2004 and saw about two million copies sold. Since then, the series has continued to garner fans throughout the world with its quirky monsters, realistic environments, and overall fun and challenging gameplay. The franchise has seen massive success on the Japan market, but Monster Hunter: World is what solidified its spot as a titan in the American market.
There are so many cool monsters to fight!
"Hitman 3" Releases Brutally Gorgeous Launch…
Overall, the Monster Hunter series has reached over 61 million units shipped. This means it is quickly catching up to Capcom's highest-selling franchise, Resident Evil. Currently, Resident Evil has shipped 93 million copies for Capcom. This is only the beginning though. With a Monster Hunter film slated for September and the Monster Hunter: World Iceborne XR Walk attraction at Universal Studios Japan starting in March, the franchise shows no signs of slowing down.
As a fan of the franchise, I am so proud and excited to see how far it can go. I can't wait to see what crazy new monsters and worlds the future holds. So prepare yourselves hunters, because this quest is far from completed.
CapcomJessica LambMonster Hunter World: IceborneMonster Hunter: WorldRecords
Jessica Lamb
Jessica Lamb was born and raised in Fennville, Michigan. She attended Aquinas College where she obtained a Bachelor of Arts in English and a minor in Creative Writing. Since then, she has dedicated herself to spreading the word about all things nerd culture.
New Room Discovered in Winchester Mystery House
Ben & Jerry's Is Releasing 'Netflix & Chill'd'

redpajama_set_name: RedPajamaCommonCrawl


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Donate to Megadodo Publications
For other people named John Locke, see John Locke (disambiguation).
English philosopher and physician
Portrait of Locke in 1697 by Godfrey Kneller
Wrington, Somerset, England
28 October 1704 (aged 72)
High Laver, Essex, England
Christ Church, Oxford
17th-century philosophy
Foundationalism[1]
Conceptualism[2]
Indirect realism[3]
Correspondence theory of truth[4]
Ideational theory of meaning[5]
Corpuscularianism[6]
Main interests
Metaphysics, epistemology, political philosophy, philosophy of mind, philosophy of education, economics
Notable ideas
Consent of the governed
Labor theory of property
Law of opinion
Lockean proviso
Molyneux's problem
Argument from ignorance[7][8]
Natural rights (rights of life, liberty and property)[9]
Primary/secondary quality distinction
Sortal
Bacon, Grotius, Descartes, Filmer, Pufendorf, Hobbes, Masham[10]
Berkeley, Hume, Jefferson, Kant, Rousseau, Shaftesbury, Voltaire, virtually all subsequent political philosophy
Right to property
(listed chronologically)
Fundamental Constitutions
of Carolina
A Letter Concerning Toleration
Two Treatises of Government
An Essay Concerning
Human Understanding
Concerning Education
Of the Conduct of
Robert Filmer
1st Earl of Shaftesbury
Polish Brethren
John Locke's portrait by Godfrey Kneller, National Portrait Gallery, London
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".[11][12][13] 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.[14]
Locke's theory of mind is often cited as the origin of modern conceptions of identity and the self, figuring prominently in the work of later philosophers such as David Hume, Rousseau, and Immanuel Kant. Locke was the first to define the self through a continuity of consciousness. He postulated that, at birth, the mind was a blank slate or tabula rasa. Contrary to Cartesian philosophy based on pre-existing concepts, he maintained that we are born without innate ideas, and that knowledge is instead determined only by experience derived from sense perception.[15] This is now known as empiricism. An example of Locke's belief in empiricism can be seen in his quote, "whatever I write, as soon as I discover it not to be true, my hand shall be the forwardest to throw it into the fire." This shows the ideology of science in his observations in that something must be capable of being tested repeatedly and that nothing is exempt from being disproven. Challenging the work of others, Locke is said to have established the method of introspection, or observing the emotions and behaviours of one's self.[16]
2.1 Theories of religious tolerance
2.2 Constitution of Carolina
2.3 Theory of value and property
2.4 Political theory
2.4.1 Limits to accumulation
2.5 On price theory
2.5.1 Monetary thoughts
2.6 The self
2.7 Dream argument
3 Religious beliefs
3.1 Philosophy From Religion
4 List of major works
4.1 Major posthumous manuscripts
6.2 Citations
7.1 Works
7.2 Resources
Locke's father, also called John, was an attorney who served as clerk to the Justices of the Peace in Chew Magna[17] and as a captain of cavalry for the Parliamentarian forces during the early part of the English Civil War. His mother was Agnes Keene. Both parents were Puritans. Locke was born on 29 August 1632, in a small thatched cottage by the church in Wrington, Somerset, about 12 miles from Bristol. He was baptised the same day. Soon after Locke's birth, the family moved to the market town of Pensford, about seven miles south of Bristol, where Locke grew up in a rural Tudor house in Belluton.
In 1647, Locke was sent to the prestigious Westminster School in London under the sponsorship of Alexander Popham, a member of Parliament and his father's former commander. After completing studies there, he was admitted to Christ Church, Oxford, in the autumn of 1652 at the age of twenty. The dean of the college at the time was John Owen, vice-chancellor of the university. Although a capable student, Locke was irritated by the undergraduate curriculum of the time. He found the works of modern philosophers, such as René Descartes, more interesting than the classical material taught at the university. Through his friend Richard Lower, whom he knew from the Westminster School, Locke was introduced to medicine and the experimental philosophy being pursued at other universities and in the Royal Society, of which he eventually became a member.
Locke was awarded a bachelor's degree in February 1656 and a master's degree in June 1658.[18] He obtained a bachelor of medicine in February 1675,[19] having studied medicine extensively during his time at Oxford and worked with such noted scientists and thinkers as Robert Boyle, Thomas Willis, Robert Hooke and Richard Lower. In 1666, he met Anthony Ashley Cooper, Lord Ashley, who had come to Oxford seeking treatment for a liver infection. Ashley was impressed with Locke and persuaded him to become part of his retinue.
Locke had been looking for a career and in 1667 moved into Ashley's home at Exeter House in London, to serve as hIs personal physician. In London, Locke resumed his medical studies under the tutelage of Thomas Sydenham. Sydenham had a major effect on Locke's natural philosophical thinking – an effect that would become evident in An Essay Concerning Human Understanding.
Locke's medical knowledge was put to the test when Ashley's liver infection became life-threatening. Locke coordinated the advice of several physicians and was probably instrumental in persuading Ashley to undergo surgery (then life-threatening itself) to remove the cyst. Ashley survived and prospered, crediting Locke with saving his life.
During this time, Locke served as Secretary of the Board of Trade and Plantations and Secretary to the Lords Proprietors of Carolina, which helped to shape his ideas on international trade and economics.
Ashley, as a founder of the Whig movement, exerted great influence on Locke's political ideas. Locke became involved in politics when Ashley became Lord Chancellor in 1672 (Ashley being created 1st Earl of Shaftesbury in 1673). Following Shaftesbury's fall from favour in 1675, Locke spent some time travelling across France as a tutor and medical attendant to Caleb Banks.[20] He returned to England in 1679 when Shaftesbury's political fortunes took a brief positive turn. Around this time, most likely at Shaftesbury's prompting, Locke composed the bulk of the Two Treatises of Government. While it was once thought that Locke wrote the Treatises to defend the Glorious Revolution of 1688, recent scholarship has shown that the work was composed well before this date.[21] The work is now viewed as a more general argument against absolute monarchy (particularly as espoused by Robert Filmer and Thomas Hobbes) and for individual consent as the basis of political legitimacy. Although Locke was associated with the influential Whigs, his ideas about natural rights and government are today considered quite revolutionary for that period in English history.
Locke fled to the Netherlands in 1683, under strong suspicion of involvement in the Rye House Plot, although there is little evidence to suggest that he was directly involved in the scheme. The philosopher and novelist Rebecca Newberger Goldstein argues that during his five years in Holland, Locke chose his friends "from among the same freethinking members of dissenting Protestant groups as Spinoza's small group of loyal confidants. [Baruch Spinoza had died in 1677.] Locke almost certainly met men in Amsterdam who spoke of the ideas of that renegade Jew who... insisted on identifying himself through his religion of reason alone." While she says that "Locke's strong empiricist tendencies" would have "disinclined him to read a grandly metaphysical work such as Spinoza's Ethics, in other ways he was deeply receptive to Spinoza's ideas, most particularly to the rationalist's well thought out argument for political and religious tolerance and the necessity of the separation of church and state."[22]
In the Netherlands, Locke had time to return to his writing, spending a great deal of time re-working the Essay and composing the Letter on Toleration. Locke did not return home until after the Glorious Revolution. Locke accompanied Mary II back to England in 1688. The bulk of Locke's publishing took place upon his return from exile – his aforementioned Essay Concerning Human Understanding, the Two Treatises of Government and A Letter Concerning Toleration all appearing in quick succession.
Locke's close friend Lady Masham invited him to join her at Otes, the Mashams' country house in Essex. Although his time there was marked by variable health from asthma attacks, he nevertheless became an intellectual hero of the Whigs. During this period he discussed matters with such figures as John Dryden and Isaac Newton.
He died on 28 October 1704, and is buried in the churchyard of the village of High Laver,[23] east of Harlow in Essex, where he had lived in the household of Sir Francis Masham since 1691. Locke never married nor had children.
Events that happened during Locke's lifetime include the English Restoration, the Great Plague of London and the Great Fire of London. He did not quite see the Act of Union of 1707, though the thrones of England and Scotland were held in personal union throughout his lifetime. Constitutional monarchy and parliamentary democracy were in their infancy during Locke's time.
In the late 17th and early 18th centuries, Locke's Two Treatises were rarely cited. Historian Julian Hoppit said of the book, "except among some Whigs, even as a contribution to the intense debate of the 1690s it made little impression and was generally ignored until 1703 (though in Oxford in 1695 it was reported to have made 'a great noise')".[24] John Kenyon, in his study of British political debate from 1689 to 1720, has remarked that Locke's theories were "mentioned so rarely in the early stages of the [Glorious] Revolution, up to 1692, and even less thereafter, unless it was to heap abuse on them" and that "no one, including most Whigs, [were] ready for the idea of a notional or abstract contract of the kind adumbrated by Locke".[25] In contrast, Kenyon adds that Algernon Sidney's Discourses Concerning Government were "certainly much more influential than Locke's Two Treatises".[26]
In the 50 years after Queen Anne's death in 1714, the Two Treatises were reprinted only once (except in the collected works of Locke). However, with the rise of American resistance to British taxation, the Second Treatise gained a new readership; it was frequently cited in the debates in both America and Britain. The first American printing occurred in 1773 in Boston.[27]
Locke exercised a profound influence on political philosophy, in particular on modern liberalism. Michael Zuckert has argued that Locke launched liberalism by tempering Hobbesian absolutism and clearly separating the realms of Church and State. He had a strong influence on Voltaire who called him "le sage Locke". His arguments concerning liberty and the social contract later influenced the written works of Alexander Hamilton, James Madison, Thomas Jefferson, and other Founding Fathers of the United States. In fact, one passage from the Second Treatise is reproduced verbatim in the Declaration of Independence, the reference to a "long train of abuses". Such was Locke's influence that Thomas Jefferson wrote: "Bacon, Locke and Newton... I consider them as the three greatest men that have ever lived, without any exception, and as having laid the foundation of those superstructures which have been raised in the Physical and Moral sciences".[28][29][30]
But Locke's influence may have been even more profound in the realm of epistemology. Locke redefined subjectivity, or self, and intellectual historians such as Charles Taylor and Jerrold Seigel argue that Locke's An Essay Concerning Human Understanding (1690) marks the beginning of the modern Western conception of the self.[31][32]
Locke's theory of association heavily influenced the subject matter of modern psychology. At the time, the empiricist philosopher's recognition of two types of ideas, simple and complex ideas, more importantly their interaction through associationism inspired other philosophers, such as David Hume and George Berkeley, to revise and expand this theory and apply it to explain how humans gain knowledge in the physical world.[33]
Theories of religious tolerance
See also: Toleration § Locke
John Locke by Richard Westmacott, University College, London
Locke, writing his Letters Concerning Toleration (1689–1692) in the aftermath of the European wars of religion, formulated a classic reasoning for religious tolerance. Three arguments are central: (1) Earthly judges, the state in particular, and human beings generally, cannot dependably evaluate the truth-claims of competing religious standpoints; (2) Even if they could, enforcing a single "true religion" would not have the desired effect, because belief cannot be compelled by violence; (3) Coercing religious uniformity would lead to more social disorder than allowing diversity.[34]
With regard to his position on religious tolerance, Locke was influenced by Baptist theologians like John Smyth and Thomas Helwys, who had published tracts demanding freedom of conscience in the early 17th century.[35][36][37] Baptist theologian Roger Williams founded the colony Rhode Island in 1636, where he combined a democratic constitution with unlimited religious freedom. His tract The Bloody Tenent of Persecution for Cause of Conscience (1644), which was widely read in the mother country, was a passionate plea for absolute religious freedom and the total separation of church and state.[38] Freedom of conscience had had high priority on the theological, philosophical and political agenda, since Martin Luther refused to recant his beliefs before the Diet of the Holy Roman Empire at Worms in 1521, unless he would be proved false by the Bible.[39]
Constitution of Carolina
Appraisals of Locke have often been tied to appraisals of liberalism in general, and to appraisals of the United States. Detractors note that (in 1671) he was a major investor in the English slave-trade through the Royal African Company. In addition, he participated in drafting the Fundamental Constitutions of Carolina while Shaftesbury's secretary, which established a feudal aristocracy and gave a master absolute power over his slaves. For example, Martin Cohen notes that Locke, as a secretary to the Council of Trade and Plantations (1673–1674) and a member of the Board of Trade (1696–1700), was in fact, "one of just half a dozen men who created and supervised both the colonies and their iniquitous systems of servitude".[40] Some see his statements on unenclosed property as having been intended to justify the displacement of the Native Americans.[41][42] Because of his opposition to aristocracy and slavery in his major writings, he is accused of hypocrisy and racism, or of caring only for the liberty of English capitalists.[43] Locke also drafted implementing instructions for the Carolina colonists designed to ensure that settlement and development was consistent with the Fundamental Constitutions. Collectively, these documents are known as the Grand Model for the Province of Carolina.
Theory of value and property
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 Chapter V of his Second Treatise, Locke argues that the individual ownership of goods and property is justified by the labour exerted to produce those goods - "at least where there is enough [land], and as good, left in common for others" (paragraph 27) - or utilise property to produce goods beneficial to human society.[44]
Locke stated his belief, in his Second Treatise, that nature on its own provides little of value to society, implying that the labour expended in the creation of goods gives them their value. This position can be seen as a labour theory of value.[44] From this premise, Locke developed a labour theory of property, namely that ownership of property is created by the application of labour. In addition, he believed that property precedes government and government cannot "dispose of the estates of the subjects arbitrarily." Karl Marx later critiqued Locke's theory of property in his own social theory.
See also: Two Treatises of Government
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Locke's political theory was founded on social contract theory. Unlike Thomas Hobbes, Locke believed that human nature is characterised by reason and tolerance. Like Hobbes, Locke believed that human nature allowed people to be selfish. This is apparent with the introduction of currency. In a natural state all people were equal and independent, and everyone had a natural right to defend his "life, health, liberty, or possessions".[45]:198 Most scholars trace the phrase "Life, Liberty and the pursuit of Happiness," in the American Declaration of Independence, to Locke's theory of rights,[46] though other origins have been suggested.[47]
Like Hobbes, Locke assumed that the sole right to defend in the state of nature was not enough, so people established a civil society to resolve conflicts in a civil way with help from government in a state of society. However, Locke never refers to Hobbes by name and may instead have been responding to other writers of the day.[48] Locke also advocated governmental separation of powers and believed that revolution is not only a right but an obligation in some circumstances. These ideas would come to have profound influence on the Declaration of Independence and the Constitution of the United States.
Limits to accumulation
See also: Lockean proviso
According to Locke, unused property is wasteful and an offence against nature,[49] but, with the introduction of "durable" goods, men could exchange their excessive perishable goods for goods that would last longer and thus not offend the natural law. In his view, the introduction of money marks the culmination of this process, making possible the unlimited accumulation of property without causing waste through spoilage.[50] He also includes gold or silver as money because they may be "hoarded up without injury to anyone,"[51] since they do not spoil or decay in the hands of the possessor. In his view, the introduction of money eliminates the limits of accumulation. Locke stresses that inequality has come about by tacit agreement on the use of money, not by the social contract establishing civil society or the law of land regulating property. Locke is aware of a problem posed by unlimited accumulation but does not consider it his task. He just implies that government would function to moderate the conflict between the unlimited accumulation of property and a more nearly equal distribution of wealth; he does not identify which principles that government should apply to solve this problem. However, not all elements of his thought form a consistent whole. For example, labour theory of value of the Two Treatises of Government stands side by side with the demand-and-supply theory developed in a letter he wrote titled Some Considerations on the Consequences of the Lowering of Interest and the Raising of the Value of Money. Moreover, Locke anchors property in labour but in the end, upholds the unlimited accumulation of wealth.[52]
On price theory
Locke's general theory of value and price is a supply and demand theory, which was set out in a letter to a Member of Parliament in 1691, titled Some Considerations on the Consequences of the Lowering of Interest and the Raising of the Value of Money.[53] He refers to supply as "quantity" and demand as "rent". "The price of any commodity rises or falls by the proportion of the number of buyers and sellers," and "that which regulates the price... [of goods] is nothing else but their quantity in proportion to their rent." The quantity theory of money forms a special case of this general theory. His idea is based on "money answers all things" (Ecclesiastes) or "rent of money is always sufficient, or more than enough," and "varies very little..." Locke concludes that as far as money is concerned, the demand is exclusively regulated by its quantity, regardless of whether the demand for money is unlimited or constant. He also investigates the determinants of demand and supply. For supply, he explains the value of goods as based on their scarcity and ability to be exchanged and consumed. He explains demand for goods as based on their ability to yield a flow of income. Locke develops an early theory of capitalisation, such as land, which has value because "by its constant production of saleable commodities it brings in a certain yearly income." He considers the demand for money as almost the same as demand for goods or land; it depends on whether money is wanted as medium of exchange. As a medium of exchange, he states that "money is capable by exchange to procure us the necessaries or conveniences of life," and for loanable funds, "it comes to be of the same nature with land by yielding a certain yearly income... or interest."
Monetary thoughts
Locke distinguishes two functions of money, as a "counter" to measure value, and as a "pledge" to lay claim to goods. He believes that silver and gold, as opposed to paper money, are the appropriate currency for international transactions. Silver and gold, he says, are treated to have equal value by all of humanity and can thus be treated as a pledge by anyone, while the value of paper money is only valid under the government which issues it.
Locke argues that a country should seek a favourable balance of trade, lest it fall behind other countries and suffer a loss in its trade. Since the world money stock grows constantly, a country must constantly seek to enlarge its own stock. Locke develops his theory of foreign exchanges, in addition to commodity movements, there are also movements in country stock of money, and movements of capital determine exchange rates. He considers the latter less significant and less volatile than commodity movements. As for a country's money stock, if it is large relative to that of other countries, he says it will cause the country's exchange to rise above par, as an export balance would do.
He also prepares estimates of the cash requirements for different economic groups (landholders, labourers and brokers). In each group he posits that the cash requirements are closely related to the length of the pay period. He argues the brokers – middlemen – whose activities enlarge the monetary circuit and whose profits eat into the earnings of labourers and landholders, have a negative influence on both personal and the public economy to which they supposedly contribute.
Locke defines the self as "that conscious thinking thing, (whatever substance, made up of whether spiritual, or material, simple, or compounded, it matters not) which is sensible, or conscious of pleasure and pain, capable of happiness or misery, and so is concerned for itself, as far as that consciousness extends".[54] He does not, however, ignore "substance", writing that "the body too goes to the making the man."[55]
In his Essay, Locke explains the gradual unfolding of this conscious mind. Arguing against both the Augustinian view of man as originally sinful and the Cartesian position, which holds that man innately knows basic logical propositions, Locke posits an "empty" mind, a tabula rasa, which is shaped by experience; sensations and reflections being the two sources of all our ideas.[56]
Locke's Some Thoughts Concerning Education is an outline on how to educate this mind: he expresses the belief that education maketh the man, or, more fundamentally, that the mind is an "empty cabinet", with the statement, "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."[57]
Locke also wrote that "the little and almost insensible impressions on our tender infancies have very important and lasting consequences."[57] He argued that the "associations of ideas" that one makes when young are more important than those made later because they are the foundation of the self: they are, put differently, what first mark the tabula rasa. In his Essay, in which both these concepts are introduced, Locke warns against, for example, letting "a foolish maid" convince a child that "goblins and sprites" are associated with the night for "darkness shall ever afterwards bring with it those frightful ideas, and they shall be so joined, that he can no more bear the one than the other."[58]
This theory came to be called "associationism", and it strongly influenced 18th-century thought, particularly educational theory, as nearly every educational writer warned parents not to allow their children to develop negative associations. It also led to the development of psychology and other new disciplines with David Hartley's attempt to discover a biological mechanism for associationism in his Observations on Man (1749).
Dream argument
Locke was critical of Descartes' version of the dream argument, with Locke making the counterargument that people cannot have physical pain in dreams as they do in waking life.[59]
Some scholars have seen Locke's political convictions as being based from his religious beliefs.[60][61][62] Locke's religious trajectory began in Calvinist trinitarianism, but by the time of the Reflections (1695) Locke was advocating not just Socinian views on tolerance but also Socinian Christology.[63] However Wainwright (1987) notes that in the posthumously published Paraphrase (1707) Locke's interpretation of one verse, Ephesians 1:10, is markedly different from that of Socinians like Biddle, and may indicate that near the end of his life Locke returned nearer to an Arian position, thereby accepting Christ's pre-existence.[64][63] Locke was at times not sure about the subject of original sin, so he was accused of Socinianism, Arianism, or Deism.[65] But he did not deny the reality of evil. Man was capable of waging unjust wars and committing crimes. Criminals had to be punished, even with the death penalty.[66] With regard to the Bible Locke was very conservative. He retained the doctrine of the verbal inspiration of the Scriptures.[35] The miracles were proof of the divine nature of the biblical message. Locke was convinced that the entire content of the Bible was in agreement with human reason (The reasonableness of Christianity, 1695).[67][35] Although Locke was an advocate of tolerance, he urged the authorities not to tolerate atheism, because he thought the denial of God's existence would undermine the social order and lead to chaos.[68] That excluded all atheistic varieties of philosophy and all attempts to deduce ethics and natural law from purely secular premises.[69] In Locke's opinion the cosmological argument was valid and proved God's existence. His political thought was based on Protestant Christian views.[69][70] Additionally, Locke advocated a sense of piety out of gratitude to God for giving reason to men.[71]
Philosophy From Religion
Locke's concept of man started with the belief in creation.[72] Like philosophers Hugo Grotius and Samuel Pufendorf, Locke equated natural law with the biblical revelation.[73][74][75] Locke derived the fundamental concepts of his political theory from biblical texts, in particular from Genesis 1 and 2 (creation), the Decalogue, the Golden Rule, the teachings of Jesus, and the letters of Paul the Apostle.[76] The Decalogue puts a person's life, their reputation, and property under God's protection.
Locke's philosophy on freedom is also derived from the Bible. Locke also derived basic human equality from the Bible, including the equality of the sexes, the starting point of the theological doctrine of Imago Dei.[77] To Locke, one of the consequences of the principle of equality was that all humans were created equally free and therefore governments needed the consent of the governed.[78] Locke compared the English Monarchy's rule over the British people to Adam's rule over Eve in Genesis, which was appointed by God.[79]
Following Locke's philosophy, the American Declaration of Independence founded human rights partially on the biblical belief in creation. Locke's doctrine that governments need the consent of the governed is also central to the Declaration of Independence.[80]
List of major works
A Letter Concerning Toleration, 1689 .
(1690) A Second Letter Concerning Toleration
(1692) A Third Letter for Toleration
(1689) Two Treatises of Government (published throughout the 18th century by London bookseller Andrew Millar by commission for Thomas Hollis)[81]
(1690) An Essay Concerning Human Understanding
(1691) Some Considerations on the consequences of the Lowering of Interest and the Raising of the Value of Money
(1693) Some Thoughts Concerning Education
(1695) The Reasonableness of Christianity, as Delivered in the Scriptures
(1695) A Vindication of the Reasonableness of Christianity
Major posthumous manuscripts
(1660) First Tract of Government (or the English Tract)
(c.1662) Second Tract of Government (or the Latin Tract)
(1664) Questions Concerning the Law of Nature (definitive Latin text, with facing accurate English trans. in Robert Horwitz et al., eds., John Locke, Questions Concerning the Law of Nature, Ithaca: Cornell University Press, 1990).
(1667) Essay Concerning Toleration
(1706) Of the Conduct of the Understanding
(1707) A paraphrase and notes on the Epistles of St. Paul to the Galatians, 1 and 2 Corinthians, Romans, Ephesians
List of liberal theorists
^ Fumerton, Richard (21 February 2000). "Foundationalist Theories of Epistemic Justification". Stanford Encyclopedia of Philosophy. Retrieved 19 August 2018.
^ David Bostock, Philosophy of Mathematics: An Introduction, Wiley-Blackwell, 2009, p. 43: "All of Descartes, Locke, Berkeley, and Hume supposed that mathematics is a theory of our ideas, but none of them offered any argument for this conceptualist claim, and apparently took it to be uncontroversial."
^ John W. Yolton, Realism and Appearances: An Essay in Ontology, Cambridge University Press, 2000, p. 136.
^ The Correspondence Theory of Truth (Stanford Encyclopedia of Philosophy)
^ Grigoris Antoniou, John Slaney (eds.), Advanced Topics in Artificial Intelligence, Springer, 1998, p. 9.
^ Vere Claiborne Chappell (ed.), The Cambridge Companion to Locke, Cambridge University Press, 1994, p. 56.
^ Fallacies : classical and contemporary readings. Hansen, Hans V., Pinto, Robert C. University Park, Pa.: Pennsylvania State University Press. 1995. ISBN 978-0271014166. OCLC 30624864. CS1 maint: others (link)
^ Locke, John (1690). "Book IV, Chapter XVII: Of Reason". An Essay Concerning Human Understanding. Retrieved 12 March 2015.
^ Locke, John (1690). Two Treatises of Government (10th edition): Chapter II, Section 6. Project Gutenberg. Retrieved 5 May 2018.
^ Broad, Jacqueline (2006). "A Woman's Influence? John Locke and Damaris Masham on Moral Accountability". Journal of the History of Ideas. 67 (3): 489–510. doi:10.1353/jhi.2006.0022. JSTOR 30141038.
^ Hirschmann, Nancy J., Gender, Class, and Freedom in Modern Political Theory, Princeton University Press, Princeton, 2009. p. 79
^ Sharma, Urmila & Sharma, S.K., Western Political Thought, Atlantic Publishers, Washington, 2006, p. 440
^ Korab-Karpowicz, W. Julian, A History of Political Philosophy: From Thucydides to Locke, Global Scholarly Publications, New York, 2010, p. 291
^ Becker, Carl Lotus, The Declaration of Independence: A Study in the History of Political Ideas, Harcourt, Brace, 1922, p. 27
^ Baird, Forrest E; Kaufmann, Walter (2008), From Plato to Derrida, Upper Saddle River, NJ: Pearson Prentice Hall, pp. 527–29, ISBN 978-0-13-158591-1
^ Baldwin, B.T. (1913). "John Locke's Contributions to Education". The Sewanee Review. 21 (2): 177–87 [179]. JSTOR 27532614. [He was a] pioneer in psychology,... and established on a substantial basis the introspective method of to-day; ...
^ Broad, CD (2000), Ethics And the History of Philosophy, UK: Routledge, ISBN 978-0-415-22530-4
^ Uzgalis, William. "John Locke". In Zalta, Edward N. (ed.). Stanford Encyclopedia of Philosophy.
^ Waldron 2002, p. 116.
^ Henning, Basil Duke (1983), The House of Commons, 1660–1690, 1, ISBN 978-0-436-19274-6, retrieved 28 August 2012
^ Laslett 1988, III. Two Treatises of Government and the Revolution of 1688.
^ Rebecca Newberger Goldstein, Betraying Spinoza: The Renegade Jew Who Gave Us Modernity, New York: Schocken Books (2006), pp. 260–61
^ Rogers, Graham A. J. "John Locke". Britannica Online. Retrieved 3 September 2019.
^ Julian Hoppit, A Land of Liberty? England. 1689–1727 (Oxford: Clarendon Press, 2000), p. 195.
^ John Kenyon, Revolution Principles. The Politics of Party. 1689–1720 (Cambridge: Cambridge University Press, 1977), p. 200.
^ Kenyon, p. 51. Kenyon adds: "Any unbiassed study of the position shows in fact that it was Filmer, not Hobbes, Locke or Sidney, who was the most influential thinker of the age". Kenyon, p. 63.
^ Milton, John R. (2008) [2004]. "Locke, John (1632–1704)". Oxford Dictionary of National Biography (online ed.). Oxford University Press. doi:10.1093/ref:odnb/16885. (Subscription or UK public library membership required.)
^ "The Three Greatest Men". August 2007. Retrieved 27 June 2018. Jefferson identified Bacon, Locke, and Newton as "the three greatest men that have ever lived, without any exception". Their works in the physical and moral sciences were instrumental in Jefferson's education and world view.
^ Jefferson, Thomas. "The Letters: 1743–1826 Bacon, Locke, and Newton". Archived from the original on 31 December 2009. Retrieved 13 June 2009. Bacon, Locke and Newton, whose pictures I will trouble you to have copied for me: and as I consider them as the three greatest men that have ever lived, without any exception, and as having laid the foundation of those superstructures which have been raised in the Physical & Moral sciences.
^ "Jefferson called Bacon, Newton, and Locke, who had so indelibly shaped his ideas, "my trinity of the three greatest men the world had ever produced"". Explorer. Monticello. Retrieved 28 August 2012.
^ Seigel, Jerrold. The Idea of the Self: Thought and Experience in Western Europe since the Seventeenth Century. Cambridge: Cambridge University Press (2005).
^ Taylor, Charles (1989), Sources of the Self: The Making of Modern Identity, Cambridge: Harvard University Press .
^ Schultz, Duane P. (2008). A History of Modern Psychology (ninth edition). Belmont, CA: Thomas Higher Education. pp. 47–48. ISBN 978-0-495-09799-0.
^ McGrath, Alister. 1998. Historical Theology, An Introduction to the History of Christian Thought. Oxford: Blackwell Publishers. pp. 214–15.
^ a b c Heussi 1956.
^ Olmstead 1960, p. 18.
^ Stahl, H (1957), "Baptisten", Die Religion in Geschichte und Gegenwart (in German) , 3. Auflage, Band I, col. 863
^ Olmstead 1960, pp. 102–05.
^ Olmstead 1960, p. 5.
^ Cohen, Martin (2008), Philosophical Tales, Blackwell, p. 101 .
^ Tully, James (2007), An Approach to Political Philosophy: Locke in Contexts, New York: Cambridge University Press, p. 128, ISBN 978-0-521-43638-0
^ Farr, J (1986), "I. 'So Vile and Miserable an Estate': The Problem of Slavery in Locke's Political Thought", Political Theory, 14 (2): 263–89, doi:10.1177/0090591786014002005, JSTOR 191463
^ Farr, J. (2008), "Locke, Natural Law, and New World Slavery", Political Theory, 36 (4): 495–522, doi:10.1177/0090591708317899
^ a b Vaughn, Karen (1978), "John Locke and the Labor Theory of Value" (PDF), Journal of Libertarian Studies, 2 (4): 311–26, archived from the original (PDF) on 19 October 2011, retrieved 13 August 2011
^ Locke, John (1690), Second Treatise of Government (10th ed.), Project Gutenberg, retrieved 25 March 2012
^ Zuckert, Michael (1996), The Natural Rights Republic, Notre Dame University Press, pp. 73–85
^ Wills, Garry (2002), Inventing America: Jefferson's Declaration of Independence, Boston: Houghton Mifflin Co
^ Skinner, Quentin, Visions of Politics, Cambridge .
^ Locke, John (2009), Two Treatises on Government: A Translation Into Modern English, Industrial Systems Research, p. 81, ISBN 978-0-906321-47-8
^ "John Locke: Inequality is inevitable and necessary". Department of Philosophy The University of Hong Kong. Archived from the original (MS PowerPoint) on 9 May 2009. Retrieved 1 September 2011.
^ Locke, John. "Second Treatise". The Founders Constitution. §§ 25–51, 123–26. Archived from the original on 11 September 2011. Retrieved 1 September 2011.
^ Cliff, Cobb; Foldvary, Fred. "John Locke on Property". The School of Cooperative Individualism. Archived from the original on 15 March 2012. Retrieved 14 October 2012.
^ Locke, John (1691), Some Considerations on the consequences of the Lowering of Interest and the Raising of the Value of Money, Marxists .
^ Locke 1997, p. 307.
^ The American International Encyclopedia, 9, New York: JJ Little Co, 1954 .
^ a b Locke 1996, p. 10.
^ "Dreaming, Philosophy of – Internet Encyclopedia of Philosophy". utm.edu.
^ Forster, Greg (2005), John Locke's politics of moral consensus .
^ Parker, Kim Ian (2004), The Biblical Politics of John Locke, Canadian Corporation for Studies in Religion .
^ Locke, John (2002), Nuovo, Victor (ed.), Writings on religion, Oxford .
^ a b Marshall, John (1994), John Locke: resistance, religion and responsibility, Cambridge, p. 426 .
^ Wainwright, Arthur, W., ed. (1987). The Clarendon Edition of the Works of John Locke: A Paraphrase and Notes on the Epistle of St. Paul to the Galatians, 1 and 2 Corinthians, Romans, Ephesians. Oxford: Clarendon Press. p. 806. ISBN 978-0-19-824806-4.
^ Waldron 2002, pp. 27, 223.
^ Henrich, D (1960), "Locke, John", Die Religion in Geschichte und Gegenwart (in German) , 3. Auflage, Band IV, Spalte 426
^ Waldron 2002, pp. 217 ff.
^ a b Waldron 2002, p. 13.
^ Dunn, John (1969), The Political Thought of John Locke: A Historical Account of the Argument of the 'Two Treatises of Government', Cambridge, UK: Cambridge University Press, p. 99, [The Two Treatises of Government are] saturated with Christian assumptions. .
^ Nicholas Wolterstorf, John Locke's Epistemological Piety: Reason Is The Candle Of The Lord 10-1-1994 Faith and Philosophy: Journal of the Society of Christian Philosophers Volume 11 | Issue 4 Article 3
^ Elze, M (1958), "Grotius, Hugo", Die Religion in Geschichte und Gegenwart (in German) , 3. Auflage, Band II, col. 1885–1886
^ Hohlwein, H (1961), "Pufendorf, Samuel Freiherr von", Die Religion in Geschichte und Gegenwart (in German) , 3. Auflage, Band V, col. 721
^ Waldron 2002, p. 12.
^ Waldron 2002, pp. 22–43, 45–46, 101, 153–58, 195, 197.
^ Waldron 2002, pp. 21–43.
^ Locke, John (1947). Two Treatises of Government. New York: Hafner Publishing Company. pp. 17–18, 35, 38.
^ Becker, Carl. The Declaration of Independence: A Study in the History of Political Ideas. 1922. Google Book Search. Revised edition New York: Vintage Books, 1970. ISBN 0-394-70060-0.
^ "The manuscripts, Letter from Andrew Millar to Thomas Cadell, 16 July, 1765. University of Edinburgh". www.millar-project.ed.ac.uk. Retrieved 2 June 2016.
Heussi, Karl (1956), Kompendium der Kirchengeschichte (in German), Tübingen, DE
Laslett, Peter (1988), Introduction, Cambridge: Cambridge University Press to Locke, John, Two Treatises of Government
Locke, John (1996), Grant, Ruth W; Tarcov, Nathan (eds.), Some Thoughts Concerning Education and of the Conduct of the Understanding, Indianapolis: Hackett Publishing Co, p. 10
Locke, John (1997), Woolhouse, Roger (ed.), An Essay Concerning Human Understanding, New York: Penguin Books
Olmstead, Clifton E (1960), History of Religion in the United States, Englewood Cliffs, NJ: Prentice-Hall
Waldron, Jeremy (2002), God, Locke, and Equality: Christian Foundations in Locke's Political Thought, Cambridge: Cambridge University Press, ISBN 978-0-521-89057-1
Ashcraft, Richard, 1986. Revolutionary Politics & Locke's Two Treatises of Government. Princeton: Princeton University Press. Discusses the relationship between Locke's philosophy and his political activities.
Ayers, Michael, 1991. Locke. Epistemology & Ontology Routledge (the standard work on Locke's Essay Concerning Human Understanding.)
Bailyn, Bernard, 1992 (1967). The Ideological Origins of the American Revolution. Harvard Uni. Press. Discusses the influence of Locke and other thinkers upon the American Revolution and on subsequent American political thought.
Cohen, Gerald, 1995. 'Marx and Locke on Land and Labour', in his Self-Ownership, Freedom and Equality, Oxford University Press.
Cox, Richard, Locke on War and Peace, Oxford: Oxford University Press, 1960. A discussion of Locke's theory of international relations.
Chappell, Vere, ed., 1994. The Cambridge Companion to Locke. Cambridge U.P. excerpt and text search
Dunn, John, 1984. Locke. Oxford Uni. Press. A succinct introduction.
———, 1969. The Political Thought of John Locke: An Historical Account of the Argument of the "Two Treatises of Government". Cambridge Uni. Press. Introduced the interpretation which emphasises the theological element in Locke's political thought.
Hudson, Nicholas, "John Locke and the Tradition of Nominalism," in: Nominalism and Literary Discourse, ed. Hugo Keiper, Christoph Bode, and Richard Utz (Amsterdam: Rodopi, 1997), pp. 283–99.
Mack, Eric (2008). "Locke, John (1632–1704)". In Hamowy, Ronald (ed.). The Encyclopedia of Libertarianism. Thousand Oaks, CA: Sage; Cato Institute. pp. 305–07. doi:10.4135/9781412965811.n184. ISBN 978-1412965804. LCCN 2008009151. OCLC 750831024.
Macpherson, C.B. The Political Theory of Possessive Individualism: Hobbes to Locke (Oxford: Oxford University Press, 1962). Establishes the deep affinity from Hobbes to Harrington, the Levellers, and Locke through to nineteenth-century utilitarianism.
Moseley, Alexander (2007), John Locke: Continuum Library of Educational Thought, Continuum, ISBN 978-0-8264-8405-5
Pangle, Thomas, The Spirit of Modern Republicanism: The Moral Vision of the American Founders and the Philosophy of Locke (Chicago: University of Chicago Press, 1988; paperback ed., 1990), 334 pp.. Challenges Dunn's, Tully's, Yolton's, and other conventional readings.
Robinson, Dave; Groves, Judy (2003), Introducing Political Philosophy, Icon Books, ISBN 978-1-84046-450-4
Rousseau, George S. (2004), Nervous Acts: Essays on Literature, Culture and Sensibility, Palgrave Macmillan, ISBN 978-1-4039-3453-6
Strauss, Leo. Natural Right and History, chap. 5B (Chicago: University of Chicago Press, 1953). Argues from a non-Marxist point of view for a deep affinity between Hobbes and Locke.
Strauss, Leo (1958), "Critical Note: Locke's Doctrine of Natural Law", The American Political Science Review, 52 (2): 490–501, doi:10.2307/1952329, JSTOR 1952329 A critique of W. von Leyden's edition of Locke's unpublished writings on natural law.
Tully, James, 1980. A Discourse on Property : John Locke and his Adversaries. Cambridge Uni. Press
Waldron, Jeremy, 2002. God, Locke and Equality. Cambridge Uni. Press.
Yolton, John W., ed., 1969. John Locke: Problems and Perspectives. Cambridge Uni. Press
Yolton, John W., ed., 1993. A Locke Dictionary. Oxford: Blackwell.
Zuckert, Michael, Launching Liberalism: On Lockean Political Philosophy. Lawrence: University Press of Kansas
Locke Studies, appearing annually from 2001, formerly The Locke Newsletter (1970–2000), publishes scholarly work on John Locke.
John Lockeat Wikipedia's sister projects
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Updated versions of Essay Concerning Human Understanding, Second Treatise of Government, Letter on Toleration and Conduct of the Understanding, edited (i.e. modernized and abridged) by Jonathan Bennett
Rickless, Samuel. "Locke on Freedom". In Zalta, Edward N. (ed.). Stanford Encyclopedia of Philosophy.
"John Locke". Internet Encyclopedia of Philosophy.
"John Locke: Political Philosophy". Internet Encyclopedia of Philosophy.
John Locke Bibliography
Locke Studies An Annual Journal of Locke Research
Hewett, Caspar, John Locke's Theory of Knowledge, UK: The great debate .
The Digital Locke Project, NL .
Portraits of Locke, UK: NPG .
Huyler, Jerome, Was Locke a Liberal? (PDF), Independent , a complex and positive answer.
Kraynak, Robert P. (March 1980). "John Locke: from absolutism to toleration". American Political Science Review. 74 (1): 53–69. doi:10.2307/1955646. JSTOR 1955646.
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Assunpink Creek
Siege of Fort Ticonderoga
Sullivan Expedition
Connecticut Farms
Guilford Court House
Lochry's Defeat
Staten Island Peace Conference
"First Salute"
Washington's crossing of the Delaware River
Conway Cabal
Entry of France into war
Carlisle Peace Commission
Gordon Riots
Pennsylvania Mutiny of 1781
Newburgh Conspiracy
Related conflicts
Cherokee–American wars
Fourth Anglo-Dutch War
Second Anglo-Mysore War
Involvement (by
colony or location)
Rebel colonies
Loyal colonies
East Florida
Burgoyne
Richard Howe
William Howe
Knyphausen
Claghorn
Duportail
von Steuben
d'Estaing
de Grasse
de Guichen
de Rochambeau
Suffren
Ratification Day (1784)
Shays' Rebellion
Jay Treaty
SNAC: w6j38szx
Retrieved from "https://en.wikipedia.org/w/index.php?title=John_Locke&oldid=935192022"
17th-century English medical doctors
17th-century English writers
17th-century male writers
17th-century philosophers
Alumni of Christ Church, Oxford
Anglican philosophers
British classical liberals
British expatriates in the Dutch Republic
Critics of atheism
Early Modern philosophers
Empiricists
English Anglicans
English Christian theologians
English political philosophers
Enlightenment philosophers
Fellows of Christ Church, Oxford
Fellows of the Royal Society
Founders of philosophical traditions
Ontologists
People educated at Westminster School, London
People from Wrington
People of the Rye House Plot
Philosophers of language
Philosophers of law
People from Epping Forest District
Proslavery activists
Wikipedia articles incorporating a citation from the ODNB
Use British English from August 2011
Articles with Project Gutenberg links
Articles with Internet Archive links
Articles with LibriVox links
Articles with Internet Encyclopedia of Philosophy links
Articles containing French-language text
Articles containing Hebrew-language text
Wikipedia articles with BNE identifiers
Wikipedia articles with CANTIC identifiers
Wikipedia articles with SBN identifiers
Wikipedia articles with ULAN identifiers
This content was retrieved from Wikipedia : http://en.wikipedia.org/wiki/John_Locke
This page is based on the copyrighted Wikipedia article "John Locke"; it is used under the Creative Commons Attribution-ShareAlike 3.0 Unported License (CC-BY-SA). You may redistribute it, verbatim or modified, providing that you comply with the terms of the CC-BY-SA


text:
Q: how can i give the order by in s3 database if(!$_GET){
    echo "{'success':false, 'error':'No query parameters submitted'}";
    return;
}

// 1. Include the SimpleDB class if it does not exist
if (!class_exists('SimpleDB'))require_once('sdb.php');

// 2. Set awsAccessKey and awsSecretKey to your values
require_once('config.inc.php');

// create connection
$sdb = new SimpleDB(awsAccessKey, awsSecretKey);
$condition = "";
$status = "";

//$params = json_decode(stripslashes($_POST['hash']));
$params = $_GET;
foreach($params as $key => $value){
    $condition .= " " . $key . " = '" . $value . "' and" ;
}

$condition = preg_replace('/and$/', "", $condition);

$query = "select * from $domain";

if($condition!= " _empty_ = '' "){
    $query .= " where $condition ";
}

$fileHash = '{';
if($files = $sdb->select($domain, $query)){
    $status = 'true';
    $fileHash .= "'files' : ".json_encode($files).", ";
}else{
    $status = 'false';
    $fileHash .= "'files' : [], ";
    $fileHash .= "'error' : 'No records retrieved from SimpleDB ".json_encode($sdb->ErrorCode)."', ";
}
$fileHash .= "'success':".$status."}";
echo $fileHash;

my json response
    {
        'files': [{
            "Name": "4cf0dadfddfe6",
            "Attributes": {
                "title": "Earrings!",
                "file_size": "135023",
                "url": "http:\/\/dtzhqpwfdzscm.cloudfront.net\/4cf0dadfddfe6.jpg",
                "file_name": "4cf0dadfddfe6.jpg",
                "time_stamp": "1290853092",
                "file_type": "image\/jpeg",
                "content_obj_type": "upload",
                "thumb": "http:\/\/dtzhqpwfdzscm.cloudfront.net\/4cf0dadfde32b.jpg",
                "width": "176.04166666666669",
                "height": "171",
                "userid": "4",
                "gibid": "54",
                "contentid": "4cf0dadfddfe6",
                "qqfile": "il_570xN.182320055.jpg",
                "original_name": "il_570xN.182320055.jpg",
                "y": "72",
                "x": "535",
                "on_floor": "false",
                "success": "true",
                "gibview": "O",
                "avatar_url": "",
                "crop_url": ""
            }
        }],
        'success': true
    }
i want to sort by time_stamp how can i do this .? or any good article for learning s3 database please suggest.

A: Like in any other sql dialect - sorting can be performed with ORDER BY clause:
ORDER BY time_stamp

http://docs.amazonwebservices.com/AmazonSimpleDB/latest/DeveloperGuide/index.html?UsingSelect.html

A: Amazon db has null values so by giving time_stamp is not null condition have solved the problem.

A: Note that with SimpleDB you can only ORDER BY an attribute that you used in the WHERE clause.  That's why
select * from second where gibid = '54' and gibview = 'O' order by time_stamp

doesn't work.  Adding "time_stamp is not null" to the WHERE clause makes time_stamp available for ORDER BY.

redpajama_set_name: RedPajamaStackExchange


text:
Showing Mercy in One of the Poorest Regions of the World: Karamoja, Uganda
by Mark Van Essendelft, OPC Missionary Deacon to Karamoja, Uganda
"Which one of these three do you think was a neighbor to the man who fell into the hands of robbers?" The expert in the law replied, "the one who had mercy on him." Luke 10:36-37
In Karamoja Uganda you don't have to look far for opportunities to "show mercy," as it is one of the poorest regions in the world. The constant temptation is to "pass by" like the Pharisee and the Levite, and then excuse ourselves because we are too busy, or someone else should take a turn. To the extent that the Lord has given us faith, I hope to share with you the opportunities that we have taken in 2021 to "show mercy" in Karamoja in 2021.
Sadly, KEO (Karamoja Educational Outreach) has remained closed due to the continued lock down by the government due to covid. Though many more affluent citizens have continued with online schooling, once again the poor are suffering here in Karamoja. We have kept the teachers on payroll, and Angela has organized their time into weekly instruction, discipleship, visits to encourage struggling, poor and sick church and community members, etc. The teachers have also been teaching literacy to some of the employees on the main compound. Recently, the teachers painted the walls and ceiling in the school so it will look very pleasant when the schools do open. We are hopeful the school will open early next year.
Leah Hopp has continued to head up the health outreach. In addition to things like hygiene and preventable sicknesses, they have been promoting Covid-19 prevention methods and vaccines in the community. She has also been doing a research paper in which she is gathering and organizing the statistics from our clinic which will give the Ugandan government and others a better understanding of the demographics of the local community, which to this point no one has done.
Chris Verdick has had a busy year between administrating the clinic, gearing up for new clinic housing, recruiting, and hiring new employees, and having a new baby in the home. So far on the new clinic housing Chris has overseen the installation of the perimeter fence, and we hope to drill the bore hole soon and then start construction by the end of January 2022. One encouraging thing is that we have finally, after four years, gotten the title to the land across the road where the clinic is and where the new clinic housing sight is. We are currently in negotiations with the former owners of the land to sell a portion back to them. One discouraging thing is that this year we lost one of our prized nurses (who we hoped to see fill more of a leadership role) due to some poor life choices. The clinic also led a vaccination effort for the staff and community and had 100% of the staff vaccinated by September.
As far as my work on maintenance, we have mainly kept to smaller jobs this year. We have dug a trench around the clinic to keep the water away from the building (cracks were developing.) We have started to fix the cracks in the walls and hope to paint the interior walls early next year. We have almost completed two-bathroom renovations in the main house, which were long overdue. We also fixed some structural issues in the main house due to poor drainage. We have also repaired a lot of the existing fencing on the missionary compounds which is showing its age. This will continue into 2022. A shelter which was started over ten years ago was finished and roofed, and we re-thatched several houses.
The following are some of the things we have done with the diaconal funds of the mission this year: We helped get treatment for Apuun Paul, a former KEO teacher, who has cancer on his neck. We have helped a local young man who was shot through the hip get some medical care. Unfortunately, the only way he can be further helped is a hip replacement, which is not possible with the funds we currently have. We helped some orphans that the local church assists to relocate their housing close to their caretaker. We often help with transport for various reasons, but one notable time this year was bringing a young woman, who is a church member, to the hospital and police after she was raped by a man with HIV. She is mentally handicapped and is the eyes for her blind mother. Also, she has a daughter who is about 11 years old who is also the result of a rape. After much work and prayer on her behalf, we have learned that she did not get the HIV and the man has been arrested. Praise God for this!!!
The farm project was relatively small this year (acres planted), and most of the crops did not produce well due to an extended dry spell during the growing season. The peanuts we planted produced very well however, to our surprise! The farm project, though it is not a money maker, does give us inroads with the local community. Though many may look at it as an opportunity for mere work, through it we have been able to bring God's Word daily to people who don't otherwise come to church, and we have cultivated some sweet relationships which by God's grace will yield fruit for eternity.
My diaconal work with the local church has been challenging at times, but I think is moving ahead. Preparing them for autonomy at the local level is one of our goals, which we made good strides toward. This year the church cultivated a one-acre plot for feeding the orphans and a five-acre plot to help support the local church. This went very well. The mercy committee, which is comprised of church members who are voted in by the congregation, meets every Friday. Being able to send people who are begging from us at the mission to this committee has reduced the begging of missionaries significantly. It is much more effective at discovering and helping truly needy people, because local members know much better the needs of people who come. By teaching and practice, I have been training the members of the mercy committee on wise principles of helping those in need. We are in the process of totally separating the church funds from the mission. (Up to this point all funds have been held by the mission and all accounting done for them.) Starting in January 2022, we hope to implement a cash box system with accounting sheets and double signatures for each transaction.
This is a sample look at some of the many ways that the funds from the CDM are spent here in Karamoja. I wish all supporting churches could read about what God is doing here in Karamoja. The work is slow but sure! It is amazing how these many small acts of kindness in word and deed bear fruit from often the least expecting people. All this could not be done without the support of many church members, who I will probably never meet on this earth but share with us in God's global mission! I am so thankful for them, and for the involvement of the CDM who oversees this work! To God be the Glory!
On behalf of the Karamoja station,
Mark Van Essendelft


text:
Tag: opinion
How US-themed superheroes have changed over the years
Sara Century
@saracentury
Jul 9, 2018, 7:53 PM EDT (Updated)
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Tag: Independence Day
Tag: Captain America
Tag: america chavez
In the 1940s, nearly every US-based superhero was engaged in a fight against the Axis. Comic books were useful propaganda tools for the war effort at home, and many comics featured several US-themed superheroes who showed up overseas to punch Nazis while completely neglecting the many injustices occurring within the United States at the time. Many of these "patriotic" characters are still around today. But the US has changed a bit over the years, and so have they.
From various publishers dating back 80 years, there are dozens of examples of US-themed superheroes, far too many to cover them all in one article. However, like most tropes that have been around for such a long time, they tend to move in circles according to popular trends of their era, and that's something we can get into.
While comic books of World War II America were overpopulated with military-themed characters, from the Shield to Uncle Sam to the original Miss America and beyond, perhaps the most important of them all is Captain America. Created by Joe Simon and Jack Kirby and published by Timely Comics (which would later become Marvel), Captain America was initially intended as a call-to-arms response to those American citizens who were still against entering the war. Thus, although Captain America comics were heartfelt propaganda, they were propaganda nonetheless, influencing public perception by simplifying the true horror of war and pushing a blind belief in patriotism above all else. Like many young men, Kirby himself was drafted to go to war and went on many dangerous missions.
The first issue of Captain America featured Steve Rogers, once a sickly young man made strong by a super-serum, cracking Hitler right in the jaw. It sold nearly a million copies. However, once the war had ended, Captain America lost direction. Besides Captain America, several other patriotic heroes faded from regular syndication, including a comic book version of Uncle Sam, who would return, years later, first as a disillusioned old man in a miniseries painted by artist Alex Ross, then as a seemingly unrelated superhero in the regular DC universe.
By 1954, Captain America had been temporarily canceled, and a new hero called the Fighting American was created by Simon and Kirby, who seemingly weren't quite ready to let go of the concept of a brave soldier battling injustice. Initially intended seriously as "the first commie-basher in comics," to quote Simon, the decreasing credibility of the Red Scare caused a change of course. Almost immediately, the tone of the book shifted as finally a quite justified backlash against Joseph McCarthy and his sensationalist accusations began. Thereby did the Fighting American manifest as one of the original parodies of the American ideal in superhero comics, albeit somewhat unintentionally.
During the early civil rights movement of the '60s, Captain America returned to the Marvel universe to become the leader of the Avengers. It turned out he had been frozen, and when he was discovered and returned to life, he had some trouble adjusting to modern life. If this story arc happened today, there would be much deeper commentary around his adaptation to a new way of life, while in the mid-'60s it was mostly played for camp value. Captain America fails to be very political at all during an era in which civil rights protests were erupting across the nation, setting the status quo for his character. There are exceptions, times when we see Captain America respond with extreme frustration and disgust to racist organizations, but overall he tends to be pretty quiet about civil rights violations that occur within the United States.
Heroes based in heavy-handed nationalism are nothing new, at least for many US-based comic book writers. Besides the tendency toward tossing a United States flag on a character to indicate superior morality, the trope works both ways, and many of the villains created for these US-themed heroes hail from countries that the US has a conflict with. These characters are, for the most part, heavily informed by stereotypes. You'd be hard-pressed to find a Russian hero or villain published by a mainstream comics company in the US that doesn't base their appearance, name, and ideology almost entirely in their Russian heritage, almost unfailingly written by American authors who have a very limited understanding of Russia and its people. Names like Red Star, Darkstar, the KGBeast, Red Son, Molotov, Sickle, the Crimson Dynamo, and Ursa Major should give you a general idea of what you're getting into there. The same is especially true for heroes and villains from Japan, China, and the Middle East, who traditionally have seldom been portrayed as anything but horribly offensive, racist stereotypes in mainstream comics. This biased view against countries politically at odds with the United States has entered comic books back into the realm of propaganda more than once, villainizing people in other countries while exhibiting an incredibly biased view on their political views and lifestyles.
To cite just one example, comics like Wonder Woman (who we must remember is also a US-flag-themed superhero) were well known for pitting their heroes against Nazis in the '40s, yet an often less-discussed element of early Wonder Woman comics is that they simultaneously tended to voice open racism toward Japanese people in the same breath, as supposedly condemning fascism. Captain America also had especially racist moments toward Japan and its people during World War II, recycling the same villainous stereotypes again and again. When the war ended, the racist tropes did not, and many of them continued on well into the modern era.
Nazi villains are a huge staple of American comics. They're completely unsympathetic, so anytime you need an utterly amoral villain, they are a go-to for writers. This can be problematic, as there is a tendency for writers to seemingly revel in writing over-the-top hate speech as narrated via the Nazi villain. Seldom does the Red Skull show up without being given pages and pages of space to eschew the specifics of whatever harebrained, eugenics-based plot he has going at the time. In the same way that many news outlets today seem to give fascistic public speakers an overwhelming amount of space to ramble on about their violent and oppressive ideologies, so have some comic writers appeared to take a perverse delight in the ramblings of fascistic villains. As a comic book fan, it isn't just tedious, it's also difficult to summon the energy to read another tirade from any number of these almost entirely interchangeable villains. It also begs the question why the same or a greater amount of page space isn't being given to those that are attacked by those with these fascistic ideologies.
When pitting a hero like Captain America against a Nazi villain such as the Red Skull, effectively calling Nazis the ultimate evil and positing the United States as being the opposite, there is a lack of acknowledgment of important historical facts about this country in the aftermath of World War II. America did help the Allies in defeating Nazis, but it likewise employed Nazis, helping war criminals escape justice by offering them jobs in various fields. When we assume that we are the benevolent inverse of pure evil, our own history of slavery, genocide, and oppression goes unaddressed. If you are looking for the ultimate evil, Nazis are very likely going to be the closest thing to it that you can find, but the United States is far from innocent when it comes to atrocity. By positioning ourselves as "the heroes" of World War II, we push the emphatically untrue notion that fascism is something that we ourselves are incapable of.
By the early '80s, an influx of new creators like Frank Miller and Alan Moore led to a change in tone for mainstream comics as a whole, introducing a grimmer view of the once-optimistic world of costumed heroes. In Watchmen, Alan Moore gave us the villain known as the Comedian, a character who worked for the government and killed many innocent people in Vietnam, using his status as a sanctioned soldier to do what he pleased in life until the realities of his own corruption catch up with him. Yet the story reads as being bizarrely sympathetic to this violent murderer, even going so far as to excuse him for the attempted rape of one of his teammates.
In 1990, Frank Miller's Give Me Liberty! followed a young girl named Martha Washington, born into a dystopian near-future in which she discovers a terrible secret conspiracy early in life — a particularly shady branch of the government is performing experiments on children in hopes of turning them into living computers — and later joins the military due to lack of options. In Give Me Liberty!, there is no shying away from the violence that Martha is expected to endure in her life as a young black woman. Her father is killed in a housing dispute, and she is left an orphan. She defends her friend from a violent attack and is institutionalized. The institution closes, and she's left homeless. Her greatest enemy is a particularly vicious white man who takes credit for her work and tries to leave her for dead.
I am no fan of Miller's work, but I do make an exception for the original Give Me Liberty! series, which, although brutal and problematic in its own right, does at least give us a rad protagonist in Martha. The comic fit in thematically with many dystopian futures occurring in comics at the time, for instance: a charismatic but corrupt leader of a recently totalitarian government, a sense of blame toward social justice groups for factioning politics in a way that the story claims led to a fascist uprising, upsetting genetic experiments, and an action hero at its center who inevitably saves the day by the end of the story.
Many would view stories like Watchmen and Give Me Liberty! as dark, but I argue that they're somewhat hopelessly optimistic at certain points. For instance, the life that Martha leads isn't that far removed from what black women go through every day in this country; thus there is no need to place her in a dystopian future to tell her tale. Furthermore, instead of us relying upon a designated action hero, we all have to learn to save ourselves from an ingrained human tendency toward violence and intolerance, which is a longer and more complicated story to tell.
Throughout the '90s, a sense of irreverence toward the somber, over-serious patriotic heroes began to take form, and we saw a small rise in parodies of the trope. In the Tick, American Maid was introduced, clad in a flag-themed outfit but seldom expressing much in the way of patriotic idealism. Meanwhile, in Justice League, a character named General Glory showed up, a direct parody of Captain America, who comes across as hopelessly outdated. Later, there were a series of books that attempted to do what Watchmen had once done in subverting character tropes, so there were several analogs to Captain America that would show up in smaller books like Straczynski's Rising Stars, various Wildstorm books, Astro City, or any given number of Alan Moore stories. Generally speaking, the purpose of an analog is to reverse or flesh out a cliche, but none of these characters stand out as being particularly successful at doing that. More commonly, they just served to be the dated, stodgy conservative of their respective superteams, which reflects how a lot of people were feeling about patriotism and ideals at the time.
After 9/11, Marvel issued benefit comics that showed its various characters showing up to help save the lives of many people still trapped under the rubble of the felled Twin Towers. While this is a rare occasion of Marvel becoming politically involved, one of the comics, A Moment of Silence, emphasizes the value of not talking about 9/11 beyond expressions of blind patriotism. Later, as military action in the Middle East increased and hundreds of thousands of lives were lost, there was very little in the way of commentary from prominent patriotic superheroes. Later, in the tactlessly named Civil War, Captain America would show an intense anti-authoritarian streak in response to the idea that superheroes should be registered through the government, and, although the realism of the tragedy of 9/11 was not a taboo subject, the United States' involvement in the Iraq War and its many violations of the Geneva Convention were seldom addressed.
When the controversial decision to make Captain America a member of Hydra was revealed, the greatest criticism was that the story didn't offer anything in the way of meaningful commentary and only served to shock and annoy readers while brushing the implied antisemitism behind such a move to the side without comment. Meanwhile, while Steve Rogers was temporarily a fascist, the character Sam Wilson took on the mantle of Captain America. Originally introduced to comics as the Falcon, Sam was more than ready for a place in the spotlight. Despite appearing regularly in the Avengers and in his own title, Sam's run as Captain America came across as all too brief. More rebellious and openly antagonistic than Steve Rogers, with an acute understanding of America's own history of oppression, Sam Wilson was the Captain America the audience truly needed. Although Hydra are only Nazis allegorically, after Steve Rogers was temporarily outed as a longtime member people in real life were reportedly showing up to Neo-Nazi rallies in Captain America T-shirts. Unfortunately, there was very little motion made to distance the character from that in the aftermath of the storyline. Now, with Steve Rogers back in his role as Captain America, one questions the point of the narrative to begin with.
More recently, America Chavez, an intergalactic lesbian Latina with two moms and reality-hopping powers, took on the mantle of Miss America. While her connection with American politics has always been loosely defined at best, she has given us a better representation of what is great and beautiful about the United States than most of the previous US-themed superheroes have combined. Although it's difficult to say where the trope of the US superhero will go from here, as many United States citizens struggle against the rise of hostile, fascistic politics within our own country, it is almost guaranteed that we haven't seen the end of this decades-old theme in comics by a long shot.
More Independence Day
Astronomer: 6 reasons why aliens would NEVER invade Earth
Why Susan Sontag's 'The Imagination of Disaster' is still relevant
The views and opinions expressed in this article are the author's, and do not necessarily reflect those of SYFY WIRE, SYFY, or NBC Universal.


text:
package org.metaborg.spoofax.eclipse.transform;

import java.util.concurrent.CancellationException;

import org.apache.commons.vfs2.FileObject;
import org.eclipse.core.runtime.IProgressMonitor;
import org.eclipse.core.runtime.IStatus;
import org.eclipse.core.runtime.OperationCanceledException;
import org.eclipse.core.runtime.SubMonitor;
import org.eclipse.core.runtime.jobs.Job;
import org.metaborg.core.action.ITransformGoal;
import org.metaborg.core.context.ContextException;
import org.metaborg.core.context.IContext;
import org.metaborg.core.context.IContextService;
import org.metaborg.core.language.ILanguageImpl;
import org.metaborg.core.project.IProject;
import org.metaborg.core.source.ISourceRegion;
import org.metaborg.core.transform.ITransformConfig;
import org.metaborg.core.transform.TransformConfig;
import org.metaborg.core.transform.TransformException;
import org.metaborg.spoofax.core.analysis.ISpoofaxAnalysisService;
import org.metaborg.spoofax.core.processing.analyze.ISpoofaxAnalysisResultRequester;
import org.metaborg.spoofax.core.processing.parse.ISpoofaxParseResultRequester;
import org.metaborg.spoofax.core.transform.ISpoofaxTransformService;
import org.metaborg.spoofax.core.unit.ISpoofaxAnalyzeUnit;
import org.metaborg.spoofax.core.unit.ISpoofaxInputUnit;
import org.metaborg.spoofax.core.unit.ISpoofaxParseUnit;
import org.metaborg.spoofax.core.unit.ISpoofaxUnitService;
import org.metaborg.spoofax.eclipse.job.ThreadKillerJob;
import org.metaborg.spoofax.eclipse.util.Nullable;
import org.metaborg.spoofax.eclipse.util.StatusUtils;
import org.metaborg.util.concurrent.IClosableLock;
import org.metaborg.util.log.ILogger;
import org.metaborg.util.log.LoggerUtils;

import com.google.common.base.Joiner;
import com.google.common.collect.Iterables;

public class TransformJob extends Job {
    private static final ILogger logger = LoggerUtils.logger(TransformJob.class);
    private static final long interruptTimeMillis = 3000;
    private static final long killTimeMillis = 5000;

    private final IContextService contextService;
    private final ISpoofaxUnitService unitService;
    private final ISpoofaxTransformService transformService;
    private final ISpoofaxParseResultRequester parseResultRequester;
    private final ISpoofaxAnalysisService analysisService;
    private final ISpoofaxAnalysisResultRequester analysisResultRequester;

    private final ILanguageImpl langImpl;
    private final Iterable<TransformResource> resources;
    private final ITransformGoal goal;

    private ThreadKillerJob threadKiller;

    public TransformJob(IContextService contextService, ISpoofaxUnitService unitService,
        ISpoofaxTransformService transformService, ISpoofaxParseResultRequester parseResultProcessor,
        ISpoofaxAnalysisService analysisService, ISpoofaxAnalysisResultRequester analysisResultProcessor,
        ILanguageImpl langImpl, Iterable<TransformResource> resources, ITransformGoal goal) {
        super("Transforming resources");

        this.contextService = contextService;
        this.unitService = unitService;
        this.transformService = transformService;
        this.parseResultRequester = parseResultProcessor;
        this.analysisService = analysisService;
        this.analysisResultRequester = analysisResultProcessor;

        this.langImpl = langImpl;
        this.resources = resources;

        this.goal = goal;
    }

    @Override protected IStatus run(IProgressMonitor monitor) {
        try {
            return transformAll(monitor);
        } catch(InterruptedException | CancellationException | ThreadDeath e) {
            return StatusUtils.cancel();
        } catch(OperationCanceledException e) {
            return StatusUtils.cancel();
        } finally {
            if(threadKiller != null) {
                threadKiller.cancel();
            }
            monitor.done();
        }
    }

    @Override protected void canceling() {
        final Thread thread = getThread();
        if(thread == null) {
            return;
        }

        logger.debug("Cancelling transform job for {}, interrupting in {}ms, killing in {}ms",
            Joiner.on(", ").join(resources), interruptTimeMillis, interruptTimeMillis + killTimeMillis);
        threadKiller = new ThreadKillerJob(thread, killTimeMillis);
        threadKiller.schedule(interruptTimeMillis);
    }

    private IStatus transformAll(IProgressMonitor progressMonitor) throws InterruptedException, ThreadDeath {
        final SubMonitor monitor = SubMonitor.convert(progressMonitor);

        if(monitor.isCanceled())
            return StatusUtils.cancel();

        final SubMonitor loopMonitor = monitor.split(1).setWorkRemaining(Iterables.size(resources));
        for(TransformResource transformResource : resources) {
            if(loopMonitor.isCanceled())
                return StatusUtils.cancel();

            final FileObject source = transformResource.source;
            loopMonitor.setTaskName("Transforming " + source);
            try {
                final ISpoofaxInputUnit input = unitService.inputUnit(source, transformResource.text, langImpl, null);
                transform(input, transformResource.project, transformResource.selection, loopMonitor.split(1));
            } catch(ContextException | TransformException e) {
                final String message = logger.format("Transformation failed for {}", source);
                logger.error(message, e);
                return StatusUtils.error(message, e);
            }
        }

        return StatusUtils.success();
    }

    private void transform(ISpoofaxInputUnit input, IProject project, @Nullable ISourceRegion selection,
        SubMonitor monitor) throws ContextException, TransformException {
        final FileObject source = input.source();
        final IContext context = contextService.get(source, project, langImpl);
        final ITransformConfig config = new TransformConfig(selection);
        if(transformService.requiresAnalysis(langImpl, goal) && analysisService.available(langImpl)) {
            monitor.setWorkRemaining(3);
            monitor.setTaskName("Waiting for analysis result");
            final ISpoofaxAnalyzeUnit result = analysisResultRequester.request(input, context).blockingSingle();
            monitor.worked(1);
            monitor.setTaskName("Waiting for context read lock");
            try(IClosableLock lock = context.read()) {
                monitor.worked(1);
                monitor.setTaskName("Transforming " + source);
                transformService.transform(result, context, goal, config);
                monitor.worked(1);
            }
        } else {
            monitor.setWorkRemaining(2);
            monitor.setTaskName("Waiting for parse result");
            final ISpoofaxParseUnit result = parseResultRequester.request(input).blockingSingle();
            monitor.worked(1);
            monitor.setTaskName("Transforming " + source);
            transformService.transform(result, context, goal, config);
            monitor.worked(1);
        }
    }
}

redpajama_set_name: RedPajamaGithub