has the right to depose them, if they exceed their authority. As
the sworn obedience (of the subjects) is to the law alone, the ruler who
acts contrary to law has lost the right to govern, has put himself in a
state of hostility to the people, and revolution becomes merely necessary
defense against aggression.

Montesquieu made these political ideas of Locke the common property of
Europe.[1] Rousseau did a like service for Locke's pedagogical views, given
in the modest but important _Thoughts concerning Education_, 1693. The
aim of education should not be to instill anything into the pupil, but to
develop everything from him; it should guide and not master him, should
develop his capacities in a natural way, should rouse him to independence,
not drill him into a scholar. In order to these ends thorough and
affectionate consideration of his individuality is requisite, and private
instruction is, therefore, to be preferred to public instruction. Since it
is the business of education to make men useful members of society, it must
not neglect their physical development. Learning through play and object
teaching make the child's task a delight; modern languages are to be
learned more by practice than by systematic study. The chief difference
between Locke and Rousseau is that the former sets great value on arousing
the sense of esteem, while the latter entirely rejects this as an
educational instrument.

[Footnote 1: Cf. Theod. Pietsch, _Ueber das Verhaeltniss der politischen
Theorien Lockes zu Montesquieus Lehre von der Teilung der Gewalten_ Berlin
dissertation, Breslau, 1887.]

CHAPTER V.

ENGLISH PHILOSOPHY IN THE EIGHTEENTH CENTURY.

Besides the theory of knowledge, which forms the central doctrine in his
system, Locke had discussed the remaining branches of philosophy, though in
less detail, and, by his many-sided stimulation, had posited problems
for the Illumination movement in England and in France. Now the several
disciplines take different courses, but the after-influence of his powerful
mind is felt on every hand. The development of deism from Toland on is
under the direct influence of his "rational Christianity"; the ethics of
Shaftesbury stands in polemic relation to his denial of everything innate;
and while Berkeley and Hume are deducing the consequences of his theory of
knowledge, Hartley derives the impulse to a new form of psychology from his
chapter on the association of ideas.

%1. Natural Phi