An Essay Concerning Human Understanding: With Thoughts on the Conduct of Understanding ; Collated with Desmaizeaux's Ed. To which is Prefixed the Life of the Author

Első borító
Mundell & Son, 1801 - 308 oldal

Részletek a könyvből

Kiválasztott oldalak

Tartalomjegyzék

Powers a great part of our complex Ideas of Sub
7
If Reafon diſcovered them that would not prove ther
8
But Knowledge of Bodies is to be improved only
9
And
10
Conftant Connection between the Name and nominal
16
Affenting as foon as propofed and understood proves
17
That a man fhould be bufy in thinking and yet
19
Difference of Mens Diſcoveries depends upon the dif
22
Thefe Maxims not the first known
23
Moral Rules need a Proof ergo not innate
29
Thoſe who maintain innate practical Principles tell
39
Men must think and know for themſelves
68
CHAP II
87
SECT
97
Of Retention
120
Brutes have Memory
126
Method
134
SECT
confuſed
ftances
Clear and obfcure explained by Sight
2
Caufes of Obſcurity
3
Diftint and confufed what
4
Objection
5
Confufion of Ideas is in reference to their Names
6
Defaults which make Confufion First complex Ideas made up of too few fimple ones
7
Secondly Or its fimple ones jumbled diforderly
8
Simple Ideas the Materials of all our Knowledge
9
Confufion without reference to Names hardly
10
And why 9 Three forts of Ideas make our complex ones of Sub ftances
14
The now fecondary Qualities of Bodies would diſappear if we could diſcover the primary ones of their minute Parts
16
Our Faculties of Diſcovery fuited to our ſtate 13 Conjecture about Spirits
18
Obj Innate Principles may be corrupted anfwered
20
No Idea of abſtract Subſtance 17 The Cohesion of folid Parts and Impulfe the primary Ideas of Body 18 Thinking and Motivity the primary Ideas of ...
21
Idea of Soul and Body compared 2327 Coheſion of folid Parts in Body as hard to be con ceived as Thinking in a Soul
23
Secondary Qualities twofold firft immediately per
26
Principles muſt be examined
27
Ideas of Body and Spirit compared 31 The Notion of Spirit involves no more difficulty in it than that of Body
29
We know nothing beyond our fimple Ideas 3335 Idea of God 36 No Ideas in our complex one of Spirits but thoſe got from Senfation or Reflection
32
Recapitulation
33
Of collective Ideas of Subflances
34
ceivable
89
Confufion concerns always two Ideas 12 Cauſes of Confufion
90
Complex Ideas may be diftint in one part and con fufed in another
91
This if not heeded cauſes Confufion in our Arguings 35 Inftances in Eternity
92
Divifibility of Matter
93
Of Real and Fantaſtical Ideas
96
CHAP II
132
What things have proper Names
138
Real and nominal Effence the fame in fimple Ideas
147
SECT
210
Why Time cures fome Diſorders in the Mind which
227
One Idea
i
Ideas of Subſtances are real when they agree with
5
Whole and Part not innate Ideas
6
Which Ideas firſt are not evident
7
Demonftrative
8
Depends on Proofs 4 But not fo cafy
9
Not without precedent Doubt 6 Not fo clear
10
Each Step muſt have intuitive Evidence 8 Hence the Miftake ex præcognitis et præconceffis
11
Suitable to Gods goodness that all men fhould have
12
Each distinct abſtract Idea is a diſtinct Effence
14
Perception the Inlet of Knowledge
15
Idea of Subftance not innate
18
Being nothing but the joining or feparating Ideas with
59
tainty
63
Real and nominal Effence
64
This more particularly concerns Subſtances
65
Judgment may reach farther but that is not Know
73
are equally felfevident 5 Secondly In Coexistence we have few felfevident Propofitions
78
Thirdly In other Relations we may have 7 Fourthly Concerning the real Exiftence we have none
81
Theſe Axioms do not much influence our other Know ledge
83
What Uſe theſe general Maxims have 12 Maxims if care be not taken in the Uſe of Words may prove Contradictions 13 Inftance in Vacuum
92
They prove not the Exiftence of Things without us 15 Their Application dangerous about complex Ideas
94
1618 Inftance in
95
Little Ufe of thefe Maxims in Proofs where we have clear and diftinct Ideas
96
Their Ufe dangerous where our Ideas are confuled SECT CHAP VIII
97
Secondly When a part of any complex Idea is predi cated of the whole 5 As part of the Definition of the defined
101
InftanceMan and Palfry
102
For this teaches but the Signification of Words
103
But no real Knowledge
104
Secondly A Part of the Definition predicated of
107
Something from Eternity
113
Whether in Motion or at Reſt
119
SECT
132
This may procure us Convenience not Science
139
CHAP XIII
145
Secondly Becauſe of obfcure and imperfect Ideas 11 Thirdly For want of intermediate Ideas
181
Fourthly Becauſe of wrong Principles 13 Fifthly Becauſe of doubtful Terms 14 Our higheſt Degree of Knowledge is intuitive without reafoning
182
The next is Demonftration by reafoning
183
To fupply the Narrownefs of this we have nothing but Judgment upon probable Reaſoning 17 Intuition Demonftration Judgment
184
Confequences of Words and Confequences of Ideas
185
Firſt Ad Verecundiam 20 Secondly Ad Ignorantiam 21 Thirdly Ad Hominem 22 Fourthly Ad Judicium
186
Above contrary and according to Reafon 24 Reafon and Faith not oppofite
187
SECT CHAP XVIII
188
Faith and Reafon what as contradiftinguiſhed
189
Traditional Revelation may make us know Propofi tions knowable alfo by Reaſon but not with the fame Certainty that Reafon doth
191
810 First Doubtful Propofitions taken for Principles 11 Secondly Received Hypothefes
214
Thirdly Predominant Paffions
217
The Means of evading Probabilities ft Suppoſed Fallacy 14 zdly Suppofed Arguments for the contrary
218
What Probabilities determine the Affent
219
Where it is in our power to fufpend it 7 Fourthly Authority
220
Men not in fo many Errors as is imagined
222
Three forts 2 First Phyfica CHAP XXI
223
OF THE CONDUCT OF THE UNDERSTANDING
227

Más kiadások - Összes megtekintése

Gyakori szavak és kifejezések

Népszerű szakaszok

xi. oldal - For if we will reflect on our own ways of thinking, we shall find that sometimes the mind perceives the agreement or disagreement of two ideas immediately by themselves, without the intervention of any other: and this, I think, we may call 'intuitive knowledge.
64. oldal - I would be understood to mean, that notice which the mind takes of its own operations, and the manner of them, by reason whereof there come to be ideas of these operations in the understanding.
97. oldal - ... some motion must be thence continued by our nerves or animal spirits, by some parts of our bodies, to the brain or the seat of sensation, there to produce in our minds the particular ideas we have of them.
190. oldal - ... a new set of discoveries communicated by God immediately; which reason vouches the truth of, by the testimony and proofs it gives that they come from God. So that he that takes away reason to make way for revelation, puts out the light of both, and does muchwhat the same as if he would persuade a man to put out his eyes, the better to receive the remote light of an invisible star by a telescope.
8. oldal - From all which it is evident, that the extent of our knowledge comes not only short of the reality of things, but even of the extent of our own ideas.
64. oldal - ... got; which operations, when the soul comes to reflect on and consider, do furnish the understanding with another set of ideas which could not be had from things without; and such are perception, thinking, doubting, believing, reasoning...
80. oldal - When the understanding is once stored with these simple ideas, it has the power to repeat, compare, and unite them, even to an almost infinite variety, and so can make at pleasure new complex ideas.
237. oldal - ... harangues and popular addresses, they are certainly, in all discourses that pretend to inform or instruct, wholly to be avoided ; and, where truth and knowledge are concerned, cannot but be thought a great fault either of the language or person 'that makes use of them.
177. oldal - I think it may not be amiss to take notice, that, however faith be opposed to reason, faith is nothing but a firm assent of the mind ; which, if it be regulated, as is our duty, cannot be afforded to any thing but upon good reason, and so cannot be opposite to it. He that believes without having any reason for believing, may be in love with his own fancies ; but neither seeks truth as he ought, nor pays the obedience due to his Maker...

Bibliográfiai információk