both ideas and words may be said to be true, in a metaphysical sense of the word truth; as all other things that any way exist are said to be true,.e., really to be such as they exist. We have ordinarily as clear a notion of the relation, as of the simple ideas in things on which it is founded. This is, in short, to say, that the ability to digest, digested; and the ability to move, moved; and the ability to understand, understood. Man, though he have great variety of thoughts, and such from which others as well as himself might receive profit and delight; yet they are all within his own breast, invisible and hidden from others, nor can of themselves be made to appear. Or could it be demanded, Whether this made an essential or specific difference or no, since we have no other measure of essential or specific but our abstract ideas? Because there is no peculiar name for those who are under the command of a dictator or constable, expressing a relation to either of them; though it be certain that either of them hath a certain power over some others, and so is so far. Chapter IV Idea of Solidity. But if inanimate bodies owe so much of their present state to other bodies without them, that they would not be what they appear to us were those bodies that environ them removed; it is yet more so in vegetables, which are nourished, grow, and.
They knock, impel, and resist one another, just as the greater do; and that is all they can. These being taught them as soon as they have any apprehension; and still as they grow up confirmed to them, either by the open profession or tacit consent of all they have to do with; or at least by those of whose wisdom, knowledge, and. The reason why the mind cannot always perceive presently the agreement or disagreement of two ideas, is, because those ideas, concerning whose agreement or disagreement the inquiry is made, cannot by the mind be so put together as to show. This character 3, stand sometimes for three, sometimes for four, and sometimes for eight, as in his discourse or reasoning make the same words stand for different collections of simple ideas. The faculty which God has given man to supply the want of clear and certain knowledge, in cases where that cannot be had, is judgment: whereby the mind takes its ideas to agree or disagree; or, which is the same, any proposition to be true. All that is in a man's power in this case, I think, is only to mind and observe what the ideas are that take their turns in his understanding; or else to direct the sort, and call in such as he hath a desire.
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Which, whatever it was to others, was, I confess, to me heretofore, one of those desiderata which I found great want. The notice we have by our senses of the existing of things without us, though it be not altogether so certain as our intuitive knowledge, or the deductions of our reason employed about the clear abstract ideas of our own minds; yet it. Secondly, That in relations, we have for the most part, if not always, as clear a notion of the relation as we have of those simple ideas wherein it is founded: agreement or disagreement, whereon relation depends, being things whereof we have commonly as clear. That which is essential belongs to it as a condition whereby it is of this or that sort: but take away the consideration of its being ranked under the name of some abstract idea, and then there is nothing necessary to it, nothing inseparable from. He had a power to suspend his determination; it was given him, that he might examine, and take care of his own happiness, and look that he were not deceived. Whence comes it by that vast store which the busy and boundless fancy of man has painted on it with an almost endless variety? I have here instanced in the corpuscularian hypothesis, as that which is thought to go furthest in an intelligible explication of those qualities of bodies; and I fear the weakness of human understanding is scarce able to substitute another, which will afford us a fuller. Whilst our idea the word man stands for is only an imperfect collection of some sensible qualities and powers in him, there is no discernible connexion or repugnance between our specific idea, and the operation of either the parts of hemlock or stones upon his. This consideration of duration, as set out by certain periods, and marked by certain measures or epochs, is that, I think, which most properly we call time. Powers thus make a great part of our complex ideas of particular substances. For, though such a pressure may hinder the avulsion of two polished superficies, one from another, in a line perpendicular to them, as in the experiment of two polished marbles; yet it can never in the least hinder the separation by a motion,.
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