These are the prominent thoughts in the Lockian philosophy. Its empiricism is clear as day. The mind, according to it, is in itself bare, and only a mirror of the outer world,—a dark space which passively receives the images of external objects; its whole content is made by the impressions furnished it by material things. _Nihil est in intellectu, quod non fuerit in sensu_—is the watchword of this standpoint. While Locke, by this proposition, expresses the undoubted preponderance of the material over the intellectual, he does so still more decisively when he declares that it is possible and even probable that the mind is a material essence. He does not admit the reverse possibility, that material things may be classed under the intellectual as a special kind. Hence with him mind is the secondary to matter, and hence he is seen to take the characteristic standpoint of realism (_cf._ § XXVII). It is true that Locke was not always logically consistent, and in many points did not thoroughly carry out his empiricism: but we can clearly see that the road which will be taken in the farther development of this direction, will result in a thorough denial of the ideal factor. The empiricism of Locke, wholly national as it is, soon became the ruling philosophy in England. Standing on its basis we find _Isaac Newton_, the great mathematician (1642-1727), _Samuel Clarke_, a disciple of Newton, whose chief attention was given to moral philosophy (1675-1729), the English moralists of this period, _William Wollaston_ (1659-1724), the Earl of _Shaftesbury_ (1671-1713), _Francis Hutcheson_ (1694-1746), and even some opponents of Locke, as _Peter Brown_, who died 1735. SECTION XXIX. HUME.