Philosophers John Dewey and John Locke

"Red" is a caliber that preservenot be explained or imagined. It can only be pointed bulge and accepted--this is red, and whenever you see it, it is red. Red is not an inherent woodland, however, but is produced through and through the act of lore. It is a secondary rather than a primitive quality. Extension is a primary quality, as ar size and normal. Color is a secondary quality that exists as an psyche only in the assessment but that is caused by solid features of the external object, in this case the apple. Color is a quality admitted only by the eyes, as sound is admitted only by the hearing, or taste only by the palate (Locke 123). druthers enters as eventide eats the apple, but it does not call for her perception of the extended red apple. She identifies the apple as an apple by its shape and color. She will know that this is an apple because she has been told that this shape and color signify an apple and no other thing. Eve has acquired these ideas from ingest and from God, who has told her not to eat the apple, thereof indicating that it could be eaten and thus identifying it as an apple at the same time.

Dewey challenges the traditional count of experience when he links Experience and Nature in the title of his book, noting that this would be seen as unusual to many mickle:

Experience, they say, is important for those beings who nominate it, but is too casual and noncontinuous in its occurrence to carry with it any important implicatio

Dewey discusses the course of forming ends and notes first that the beginning is with a wish, or an emotional reaction against the present state of things and the believe for something different. Action fails to connect with surrounding conditions in a cheering manner, and so it projects itself in an imagination of a scene which would hold satisfaction if it were real. The picture is an aim or ideal, but it can be transformed into an end when it is worked out in toll of concrete conditions available for its realization.

The investigator assumes as a result of course that experience, controlled in specifiable ways, is the avenue that leads to the facts and laws of nature. He uses drive and calculation freely; he could not get on without them (Dewey 2a).

In the modern scientific view, though, the use of "I" and head teacher and spirt as interchangeable concepts requires a different complaisant structure. Cultural experience thus influences the way we view the object and the body and has come to influence how we see them as fall in or separated. Dewey says that a " series of cultural experiences exhibits a series of diverging conceptions of the relation of mind to nature in normal and to the organic body in particular" (Dewey 248). In an primarily Christian conception, "the body is earthly, fleshly, lustful and passionate" while " sprightliness is godlike, everlasting" (Dewey 249. The body is material and so decays, but is the mind part of the body and so subject to decay or part of the spirit and so everlasting?

Dewey finds indeed that experience and nature are one, that experience is what is experienced, and what is experienced are things of nature, things interating in a certain way:

Experience then convinces us, that we have an intuitive knowledge of our own existence, and an internal infallible perception that we are. In every act of sensation, reasoning or thinking, we are conscious to ourselves of our own being; and, in this matter, come not short of th
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