Introduction
The primary purpose of this essay is to critically examine Locke’s theory of perception. This theory of perception is more like a theory of knowledge in which sense experience is the true source as opposed to reason. It is derived from the branch of philosophy called ‘epistemology’ which originated from the Greek word ‘episteme’ meaning knowledge. Knowledge is expressed in propositions but before we can understand any propositions at all, even false ones, we must first have concepts. To understand the meaning of a word already involves having a concept. How do we then acquire the concepts that we have? It was once thought at least some of our concepts are innate. However, suppose that concepts were innate, and then we would have them without ever experiencing any instances. It seems too obvious that no concept of any sensory property is innate. Some concepts have been believed to be innate: for example, the concept of cause and the concept of God.
If the concept of cause is innate, then we would know what the word means, and be in full possession of the concept, without ever having seen causes operating. This seems implausible.
Perhaps the God example seems more plausible, since God, if one exists, is not seen or otherwise perceived, and yet we do seem to possess the concept (though this too has been denied). If we cannot perceive God and nevertheless have the concept, how can we come by it? Is it innate?
We subscribe to John Locke’s alternative theory which explains that concepts are derived from experience. However, despite its merits it has its own shortcoming which this essay’s objective is to point out. John Locke aimed at clearing the ground a little, and removing some of the rubbish that lies in the way to knowledge. Locke hit upon a bold and original interpretation of how the mind works and from this described the kind and extent of knowledge we can expect from the human mind. ‘The scope of our knowledge, Locke said, is limited to, and by our experience(Stumpf, 1977: 273).’
Francis Bacon and Thomas Hobbes say that knowledge should be built on observation, and to this extent they could be called empiricists. They both accepted that the mind is capable of producing certainty of knowledge about nature provided only that the proper method is used. Similarly, Rene Descartes (1594-1650) assumed that there was no problem that human reason could not solve if the correct method was employed. This was the assumption Locke called into critical question, namely, the assumption that the human mind has capabilities that enable it to discover the true nature of the universe. David Hume pushed this critical point even further and asked whether any secure knowledge at all is possible.
Instead of the word ‘concepts’ these philosophers all used the word ‘ideas’ and the problem they undertook to answer was: How do we come by the ideas we have or ever shall have? All the ideas we have or ever shall have, they said come from experience.
Some come through the outer senses, such as sight, hearing, and touch, and from these all our concepts involving the physical world are drawn; and some ideas come from the inner senses, such as experiences of pain and pleasure, feelings of love and hate, pride and remorse, experiencing of thinking and willing. All our concepts are derived from these kinds of experience.
This is the core of Locke’s empiricism and in the following chapters other issues will require further elucidation and these include his refutation of innate ideas, simple and complex ideas, as well as that of primary and secondary qualities. It is equally important that Locke’s analysis of substance and the degrees of knowledge is treated.
However, it is pertinent that we write a brief biography of John Locke, Locke’s empiricism, the meaning of perception and most importantly the problem of perception because it is after the problems have been stated that other chapters will be valuable.
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