None of this wasteful ritualizing and mythologizing would be necessary if "the group" were an elementary cognitive intuition which triggered instinctive loyalty. Two made plea agreements and testified for the government. For much of his life Locke held administrative positions in government and paid very careful attention to contemporary debates in political theory.
The most optimistic among us would even add that their whole former life had been passed in a kind of unconscious exile and only their new country now taught them what a home really looks like.
But, essentially, the 'rod of God' Ex. Why everyone else is a hypocrite. For example, Locke believes there is a simple idea of unity.
These are ideas such as memory, imagination, desire, doubt, judgment, and choice. Locke thinks that language can lead to confusion and misunderstanding for a number of reasons.
Certain responsibilities, like the building of interstate roadways, are looked after by the national, or federal, government, whereas more local issues are often overseen by local government bodies like state legislatures or city councils.
Thus we are enthusiastically fond of every new possibility which, being new, seems able to work miracles. He himself was deeply religious and took religious faith to be important.
After all, group selection sounds like a reasonable extension of evolutionary theory and a plausible explanation of the social nature of humans. One of his earliest substantive works, the Essays on the Law of Nature, was developed in the course of his teaching duties.
The haves and have-nots rarely share the same view, with one exception: This makes it easy to conclude that properties of human groups, or properties of the human mind, have been shaped by a process that is akin to natural selection acting on genes.
Modern group selectionists are often explicit that it is cultural traits they are talking about, or even that they are agnostic about whether the traits they are referring to are genetic or cultural.
Today I realize that this experience greatly influenced my professional ambition as well as my personal identity. But Locke is quick to point out that while they sound like easy fixes they are actually quite difficult to implement.
If a group acquires territory or food or mates, the windfall will benefit some or all of its members. Compared to the way people treat nonrelatives, they are far more likely to feed their relatives, nurture them, do them favors, live near them, take risks to protect them, avoid hurting them, back away from fights with them, donate organs to them, and leave them inheritances.
And they would be unable to pursue any goals that required stability and widespread cooperation with other humans. It has allowed rich countries to get richer at the expense of poorer countries, and it has increased, not decreased, the number of armed conflicts in the world.
The trait does not arise from some gene whose effects propagate upward to affect the group as a whole, such as a genetic tendency of individuals to disperse which leads the group to have a widespread geographic distribution, or an ability of individuals to withstand stressful environments which leads the species to survive mass extinction events.
Locke realized that to make progress on this topic it was first necessary to examine something more fundamental: As the war lingered on, poor whites in the North and South began to realize the rich had waged the war, but it was the poor who were dying in it.
For example, the fact that objects could be seen but not smelled through glass could be explained by positing that the corpuscles which interacted with our retinas were smaller than the ones which interacted with our nostrils.
Once again, a vast amount of human cooperation is elegantly explained by this theory. The huge literature on the evolution of cooperation in humans has done quite well by applying the two gene-level explanations for altruism from evolutionary biology, nepotism and reciprocity, each with a few twists entailed by the complexity of human cognition.
They fight for one another.The problem of religious language considers whether it is possible to (and whether) God can be meaningfully spoken about at all, which causes problems for religious belief since the ability who practice a religion, myths are not mere fiction, but provide religious truths.
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