The Works of John Locke, Esq, Bind 1A. Churchill and sold, 1722 |
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Side xxi
... What a Definition is . 7. Simple Ideas , why undefinable . 8,9 . Inftan.es . Motion . 10. Light . 11. Simple Ideas why undefinable , far- ther explain'd . f 12,130 12,13 . The contrary fhew'd in complex I- deas , The CONTEN T S. xxi.
... What a Definition is . 7. Simple Ideas , why undefinable . 8,9 . Inftan.es . Motion . 10. Light . 11. Simple Ideas why undefinable , far- ther explain'd . f 12,130 12,13 . The contrary fhew'd in complex I- deas , The CONTEN T S. xxi.
Side xxiii
... fhew what Relation the Mind gives to its own Thoughts . 1. Abstract Terms not predicable one of another , and why . 2. They fhew the difference of our Ideas . BOOK IV . Of Knowledg and Opinion . CHAP . 49. Which Suppofition is of no use ...
... fhew what Relation the Mind gives to its own Thoughts . 1. Abstract Terms not predicable one of another , and why . 2. They fhew the difference of our Ideas . BOOK IV . Of Knowledg and Opinion . CHAP . 49. Which Suppofition is of no use ...
Side 67
... fhew me a clear diftinct Idea of Subftance . proof against § . 18. I endeavour , as much as I can , to deliver my felf from those Fallacies Space without which we are apt to put upon our felves , by taking Words for Things . It Body ...
... fhew me a clear diftinct Idea of Subftance . proof against § . 18. I endeavour , as much as I can , to deliver my felf from those Fallacies Space without which we are apt to put upon our felves , by taking Words for Things . It Body ...
Side 84
... fhew the Hairs of their Head , to exprefs a great multitude which they could not num- ber : which Inability , I fuppofe , proceeded from their want of Names . The Tououpinambos had no Names for Numbers above 5 ; any Number beyond that ...
... fhew the Hairs of their Head , to exprefs a great multitude which they could not num- ber : which Inability , I fuppofe , proceeded from their want of Names . The Tououpinambos had no Names for Numbers above 5 ; any Number beyond that ...
Side 92
... fhew how the Mind receives them , fuch as they are , from Senfation and Reflection ; and how even the Idea we have of Infinity , how remote foever it may feem to be from any Object of Senfe , or Operation of our Mind , has nevertheless ...
... fhew how the Mind receives them , fuch as they are , from Senfation and Reflection ; and how even the Idea we have of Infinity , how remote foever it may feem to be from any Object of Senfe , or Operation of our Mind , has nevertheless ...
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abftract Affent againſt Agreement or Difagreement alfo Anfwer becauſe Body cafe call'd Caufe Certainty clear and diftinct complex Idea Confequence confider confider'd Confideration confifts Conftitution confus'd Defire Demonftration Difcourfe Difpute diftinct Ideas diſcover elfe exift Exiſtence Extenfion Faculties faid fame farther feems felf felves fenfible ferve feveral fhall fhew fhould fignify fimple Ideas fince firft firſt fome fomething fometimes fpeak ftand ftill fuch fuppofe fuppos'd hath himſelf Ideas of Subftances impoffible Impreffions Inftances Innate intuitive Knowledg Knowledg leaft leaſt lefs Lordship Matter meaſure Mind mix'd Modes moft moſt Motion muft muſt Names Nature neceffary Number obfcure obferve occafion perceive Perception Perfon Pleaſure poffible pofitive Power prefent Principles produc'd Propofitions purpoſe Queftion Reafon real Effence receiv'd reft Senfation Senfes Signification Species thefe themſelves theſe thing thofe thoſe Ideas Thoughts Truth Underſtanding univerfal uſe wherein whereof whilft whofe Words
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Side 47 - Whatsoever the mind perceives in itself, or is the immediate object of perception, thought, or understanding, that I call idea; and the power to produce any idea in our mind, I call quality of the subject wherein that power is.
Side 111 - And if it were fit for such poor finite creatures as we are to pronounce what infinite wisdom and goodness could do, I think we might say that God himself cannot choose what is not good; the freedom of the Almighty hinders not his being determined by what is best.
Side i - As thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all.
Side 3 - ... which he will find in the following treatise. It being that term which, I think, serves best to stand for whatsoever is the object of the understanding when a man thinks: I have used it to express whatever is meant by phantasm, notion, species, or whatever it is which the mind can be employed about in thinking; and I could not avoid frequently using it.
Side 186 - Of the complex ideas signified by the names man and horse, leaving out but those particulars wherein they differ, and retaining only those wherein they agree, and of those making a new distinct complex idea, and giving the name animal to it ; one has a more general term, that comprehends with man several other creatures. Leave out of the idea of animal, sense and spontaneous motion ; and the remaining complex idea, made up of the remaining simple ones of body, life, and nourishment, becomes a more...
Side 251 - We have the ideas of matter and thinking, but possibly shall never be able to know whether any mere material being thinks or no;* it being impossible for us, by the contemplation of our own ideas, without revelation, to discover whether Omnipotency has not given to some systems of matter fitly disposed, a power to perceive and think, or else joined and fixed to matter so disposed a thinking immaterial substance...
Side 39 - Understanding destroy those that are there : the dominion of man, in this little world of his own understanding, being much-what the same as it is in the great world of visible things, wherein his power, however managed by art and skill, reaches no farther than to compound and divide the materials that are made to his hand, but can do nothing towards the making the least particle of new matter or destroying one atom of what is already in being.
Side 52 - ... flat circle variously shadowed, with several degrees of light and brightness coming to our eyes. But we having by use been accustomed to perceive what kind of appearance convex bodies are wont to make in us, what alterations are made in the reflections of light by the difference of the sensible figures of bodies, the judgment presently, by an habitual custom, alters the appearances into their causes...
Side 57 - Pascal, that till the decay of his health had impaired his memory, he forgot nothing of what he had done, read, or thought) in any part of his rational age.
Side 45 - Power also is another of those simple ideas which we receive from sensation and reflection. For, observing in ourselves that we do and can think, and that we can at pleasure move several parts of our bodies which were at rest; the effects also that natural bodies are able to produce in one another occurring every moment to our senses, we both these ways get the idea of power.