He published his first story in English, "The Life and Work of Alphonse Kauders" in Triquarterly in 1995, followed by "The Sorge Spy Ring," also in Triquarterly in 1996 and "Islands" in Ploughshares in 1998, and eventually "Blind Jozef Pronek" in The New Yorker in 1999. His work also eventually appeared in Esquire , The Paris Review , Best American Short Stories , and elsewhere. Hemon also has a bi-weekly column, written and published in Bosnian, called "Hemonwood" in the Sarajevo -based magazine, BH Dani ( BH Days ).
My ties with my native Chinese culture remain as strong as ever. I visit my relatives in Taiwan regularly almost every summer and have traveled throughout China. And to everyone’s continuing surprise, I have yet to forget how to speak Mandarin. Nevertheless, twelve years in America has made its impressions upon me as well. I am as “American” as anyone my age. The songs I listen to, the sports I play, and the way I speak are all a reflection of that. In short, I am a combination of both East and West.
Locke attacks both the view that we have any innate principles (for example, the whole is greater than the part, do unto others as you would have done unto you, etc.) as well as the view that there are any innate singular ideas (for example, God, identity, substance, and so forth). The main thrust of Locke’s argument lies in pointing out that none of the mental content alleged to be innate is universally shared by all humans. He notes that children and the mentally disabled, for example, do not have in their minds an allegedly innate complex thought like “equals taken from equals leave equals”. He also uses evidence from travel literature to point out that many non-Europeans deny what were taken to be innate moral maxims and that some groups even lack the idea of a God. Locke takes the fact that not all humans have these ideas as evidence that they were not implanted by God in humans minds, and that they are therefore acquired rather than innate.