and

Locke’s Two Treatises of Government (Princeton University Press, 1986). The Introductions by von Leyden and Abrams are particularly illuminating on the development of Locke’s understanding of morality. The best systematic treatments of this are now provided by John Colman,

John Locke’s Moral

(Edinburgh University Press, 1983) and A. John Simmons,

The Lockean Theory of Rights (Princeton University Press, 1992); but see also, more broadly, Ian Harris,

The Mind of John Locke (Cambridge University Press, 1994). Locke’s religious views are clearly (and on the whole approvingly) presented in M. S. Johnson,

Locke on Freedom (Best Printing Co., Austin, Texas, 1978). They are also now widely discussed in studies of his political thinking (see, e.g., Dunn, 1969; Tully, 1980 and 1993; Marshall, 1994; Harris, 1994 below).

Michael Ayers’s superb two-volume study

Locke. Epistemology and Ontology (Routledge, 1991) stands head and shoulders above all other modern philosophical treatments of his philosophy as a whole. Amongst other helpful works, written from a wide variety of perspectives, are John W. Yolton,

Locke and the Compass of Human Understanding (Cambridge University Press, 1970); Roger Woolhouse,

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