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simple appearance which the mind has in its view, or perceives in itself, when that idea is said to be in it: by determinate, when applied to a complex idea, I mean such an one as consists of a determinate number of certain simple or less complex ideas, joined in such a proportion and situation, as the mind has before its view, and sees in itself, when that idea is present in it, or should be present in it, when a man gives a name to it: I say, should be; because it is not every one, not perhaps any one, who is so careful of his language, as to use no word, till he views in his mind the precise determined idea, which he resolves to make it the sign of. The want of this is the cause of no small obscurity and confusion in men's thoughts and dis

courses.

I know there are not words enough in any language, to answer all the variety of ideas that enter into men's discourses and reasonings. But this hinders not, but that when any one uses any term, he may have in his mind a determined idea, which he makes it the sign of, and to which he should keep it steadily annexed, during that present discourse. Where he does not, or cannot do this, he in vain pretends to clear or distinct ideas it is plain his are not so; and therefore there can be expected nothing but obscurity and confusion, where such terms are made use of, which have not such a precise determination.

Upon this ground I have thought determined ideas a way of speaking less liable to mistakes, than clear and distinct and where men have got such determined ideas of all that they reason, inquire, or argue about, they will find a great part of their doubts and disputes at an end. The greatest part of the questions and controversies that perplex mankind, depending on the doubtful and uncertain use of words, or (which is the same) indetermined ideas, which they are made to stand for; I have made choice of these terms to signify, 1. Some immediate object of the mind, which it perceives and has before it, distinct from the sound it uses as a sign of it. 2. That this idea, thus determined, i. e. which the mind has in itself, and knows, and sees there,

be determined without any change to that name, and that name determined to that precise idea. If men had such determined ideas in their inquiries and discourses, they would both discern how far their own inquiries and discourses went, and avoid the greatest part of the disputes and wranglings they have with others.

Besides this, the bookseller will think it necessary I should advertise the reader, that there is an addition of two chapters wholly new; the one of the association of ideas, the other of enthusiasm. These, with some other larger additions never before printed, he has engaged to print by themselves after the same manner, and for the same purpose, as was done when this essay had the second impression.

In the sixth edition, there is very little added or altered; the greatest part of what is new, is contained in the 21st chapter of the second book, which any one, if he thinks it worth while, may, with a very little labour, transcribe into the margin of the former edition.

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6. Knowing the extent of our
capacities, will hinder us
from useless curiosity,
scepticism, and idleness.

7. Occasion of this essay.

8. What idea stands for.

CHAP. II.

No innate principles in the mind,
and particularly no innate spe-
culative principles.

SECT.

1. The way shown how we
come by any knowledge,
sufficient to prove it not
innate.

2. General assent, the great

argument.

3. Universal consent proves

nothing innate.

4. What is, is; and, it is im-
possible for the same thing

12. The coming to the use

of reason, not the time
we come to know these
maxims.

13. By this, they are not dis-

tinguished from other

knowable truths.

14. If coming to the use of
reason were the time of
their discovery, it would
not prove them innate.
15, 16. The steps by which the
mind attains several truths.
17. Assenting as soon as pro-

posed and understood,
proves them not innate.
18. If such an assent be a

mark of innate, then that

one and two are equal

to three; that sweetness
is not bitterness; and a
thousand the like, must be
innate.

No innate practical principles.
SECT.

1. No moral principles so
clear and so generally re-
ceived as the fore-mention-
ed speculative maxims.

2. Faith and justice not own-

ed as principles by all

3. Obj. Though men deny
them in their practice, yet
they admit them in their
thoughts, answered.

4. Moral rules need a proof,
ergo, not innate.

5. Instance in keeping com-
pacts.

6. Virtue generally approved,
not because innate, but be-
cause profitable.

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1. Idea is the object of
thinking.

2. All ideas come from sen-

sation or reflection.

3. The objects of sensation

one source of ideas.
4. The operations of our
minds, the other source
of them.

5. All our ideas are of the

one or the other of these.
6. Observable in children.
7. Men are differently fur-

nished with these, accord-
ing to the different ob-
jects they converse with.
8. Ideas of reflection later,
because they need atten-
tion.

9. The soul begins to have
ideas, when it begins to
perceive.

10. The soul thinks not al-

ways; for this wants
proofs.

11. It is not always conscious

of it.

without knowing it, the

sleeping and waking man

are two persons.

13. Impossible to convince

those that sleep without

dreaming that they think.
14. That men dream without
remembering it, in vain
urged.

15. Upon this hypothesis, the

thoughts of a sleeping man
ought to be most rational.
16. On this hypothesis the

soul must have ideas not
derived from sensation or
reflection, of which there
is no appearance.
17. If I think when I know
it not, nobody else can
know it.

18. How knows any one that
the soul always thinks?
For if it be not a self-evi-
dent proposition, it needs
proof.
19. That a man should be busy
in thinking, and yet not
retain it the next mo-
ment, very improbable.
20-23. No ideas but from sensa-

tion, or reflection,

evi-

dent, if we observe chil-

dren.

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