xxiv

1. This idea how got.

2. Power active and passive.

3. Power includes relation.

4. The clearest idea of

active power had from

spirit.

5. Will and understanding,

two powers.

6. Faculties.

7. Whence the ideas of li

berty and necessity.

8. Liberty, what.

9. Supposes understanding

and will.

10. Belongs not to volition.

11. Voluntary opposed to

involuntary, not to ne-

cessary.

13 Liberty, what.

1. Necessity, what.

14-20. Liberty belongs not to

the will

21. But to the agent or man.

22-24, In respect of willing, a

man is not free,

25, 26, 27. The will determined

by something without it.

28. Volition, what,

29, What determines the

will.

30. Will and desire must

not be confounded.

31. Uneasiness determines

the will.

32. Desire is uneasiness.

33, The uneasiness of desire

determines the will,

34, This is the spring of

action,

35. The greatest positive

good determines not the

will, but uneasiness.

36. Because the removal of

uneasiness is the first step

to happiness.

37. Because uneasiness alone

is present.

But a

38. Because all, who allow the

joys of heaven possible,

pursue them not.

great uneasiness is never

neglected.

39. Desire accompanies all

uneasiness.

40. The most pressing uneasi-

ness naturally determines

the will.

41 All desire happiness.

42. Happiness, what.

43. What good is desired,

what not.

44. Why the greatest good is

not always desired.

45. Why, not being desired,

it moves not the will.

46. Due consideration raises

desire.

47. The power to suspend the

prosecution of any desire,

makes way for consider

ation.

48. To be determined by our

own judgment, is no re-

straint to liberty.

49. The freest agents are so

determined,

50. A constant determination

to a pursuit of happiness,

no abridgement of liber-

ty.

51. The necessity of pursuing

true happiness, the foun

dation of all liberty.

52. The reason of it.

53, Government of our pas-

sions, the right improve-

ment of liberty,

54, 55. How men come to pursue

different courses,

56. How men come to ehuse

ill.

57, First, from bodily pains.

Secondly, from wrong de-

18. Thinking and motivity
the primary ideas of
spirit.

19-21. Spirits capable of mo-
tion.

22. Idea of soul and body
compared.

23-27. Cohesion of solid parts
in body, as hard to be
conceived as thinking in
à soul.

28, 29. Communication of mo-
tion by impulse or by
thought, equally intelli-
gible.

30. Ideas of body and spirit

compared.

31. The notion of spirit in-
volves no more difficulty
in it than that of body.

32. We know nothing be-

yond our simple ideas,

33-35. Idea of God.

36. No Ideas in our complex

ones of spirits, but those

got from sensation or re-

reflection,

37. Recapitulation.

8. Divine law, the measure
of sin and duty,

9. Civil law, the measure of
crimes and innocence.
10, 11. Philosophical law, the
measure of virtue and
vice.

12. Its inforcements, com-
mendation, and discredit.

13. These three laws the

rules of moral good and

evil.

14, 15. Morality is the relation of

actions to these rules.

16. The denominations of ac.

tions often mislead us.

17. Relations innumerable.

18. All relations terminate in

simple ideas

19. We have ordinarily as

clear (or clearer) notions

of the relation, as of its

foundation.

20. The notion of the rela-
tion is the same, whether
the rule, any action is
compared to, be true or

false,

CHAP. XXIX.

Of clear and distinct, ob-

scure and confused ideas.

SECT.

1. Ideas, some clear and dis-

tinct, others obscure and

confused.

2. Clear and obscure, ex-

plained by sight.

3. Causes of obscurity.
4. Distinct and confused

what

5. Objection.

6. Confusion of ideas, is in

reference to their names.

7. Defaults which make con-

fusion First, complex

ideas made up of too

few simple ones.

8. Secondly, or its simple

ones jumbled disorderly
together.

9. Thirdly, or are mutable
or undetermined.
10. Confusion, without re-
ference to names, hardly
conceivable.

11. Confusion concerns al-
ways two ideas.

12. Causes of confusion.

13. Complex ideas may be

distinct in one part; and

confused in another.

14. This, if not heeded, causes

confusion in our argu

ings.

15. Instance in eternity.

16. -Divisibility of mat-

ter.

CHAP. XXX.

Of real and fantastical ideas.

CT.

1. Real ideas are conforma-

ble to their archetypes.

2. Simple ideas all real.

3. Complex ideas are volun-

tary combinations.

4. Mixed modes, made of

consistent ideas, are real.

5. Ideas of substances are

real, when they agree

with the existence of

things.

CHAP. XXXI.

Of adequate and inadequate

ideas.

SECT.

1. Adequate ideas are such

as perfectly represent

their archetypes.

2. Simple ideas all ade-

quate.

3. Modes are all adequate,

4, 5. Modes in reference to

settled names, may be

inadequate.

6, 7. Ideas of substances, as

referred to real essences,

not adequate.

8-11. Ideas of substances, as

collections of their quali

ties, are all inadequate.

12. Simple ideas TV, and

adequate.

13. Ideas of substances are

EXTUTA, and inadequate.

14. Ideas of modes and re-

lations are archetypes,

and cannot but be ade-
quate.

CHAP. XXXII.

Of true and false ideas.

SECT.

1. Truth and falsehood pro-

perly belongs to propo-

sitions,

13. As referred to real exis-

tences, none of our ideas

can be false, but those of

substances.

14—16. First, Simple ideas in

this sense not false, and

why.

15. Though one man's idea

of blue should be differ-

ent from another's.

17. Secondly, Modes not

false.

18. Thirdly, Ideas of sub-

stances, when false.

19. Truth or falsehood al-

ways supposes affirma-

tion or negation.

20. Ideas in themselves nei-

ther true nor false.

21. But are false, 1st, when

judged agreeable to an-

other man's idea with-

out being so.

22. Secondly, When judged

to agree to real exist-

ence, when they do not.

23. Thirdly, When judged

adequate without being so.