Abstract
Shortly after Locke’s return to England in 1689, his support for William’s cause was recognized by the offer of an ambassadorship to Brandenburg.2 It was an important post, not only because Frederick III had assisted William’s invasion, but also because he remained a crucial Continental ally in the ongoing struggle against France. Locke declined the offer, however, no doubt because his exile had been long enough already. Without his circle of expatriates in the Netherlands, most of whom had by now returned to England, as well as his other, Dutch friends, Berlin must have seemed a lonely place indeed, even if Locke’s earlier (1665–66) experience in Cleve, one of Brandenburg’s western territories, would have predisposed him to consider it a favorable context in at least some respects.3
Versions of this paper were also read at a University of Michigan seminar on “Theories and Practices of Religious Toleration / Intolerance” (1997) and a Boston University seminar on “The Theory and Practice of Toleration” (1999). I am grateful to the respective organizers (Edwin Curley & Steven Darwall; Knud Haakonssen & James Schmidt) and participants for their discussion and support. Thanks also to Craig L. Carr for comments at various stages of this project.
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References
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Seidler, M.J. (2003). The Politics of Self-Preservation: Toleration and Identity in Pufendorf and Locke. In: Hochstrasser, T.J., Schröder, P. (eds) Early Modern Natural Law Theories. Archives Internationales d’Histoire des Idées / International Archives of the History of Ideas, vol 186. Springer, Dordrecht. https://doi.org/10.1007/978-94-017-0391-8_9
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