Non fumum ex fulgore, sed ex fumo dare lucem Not smoke from fire, but from a cloud of smoke, THE SIXTH EDITION. HARLOW: PRINTED BY B. FLOWER : FOR DEIGHTON AND NICHOLSON, CAMBRIDGE; AND 1812. [Price One Shilling and Sixpence.] A SYLLABUS, &c. BOOK I. It is the understanding that sets man above the rest T of sensible beings; it is then a subject even for its nobleness worth our inquiry into, though attended with some difficulty; for, like the eye, whilst it make us see, and perceive all other things, it takes no notice of itself. C 1. S 1. The purpose of the work is to enquire into the origin, certainty, and extent of human knowledge, C 1. S 2: The bounds between opinion, and knowledge, must be sought out, and the measure in things whereof we have no certainty, examined. This is the method of the work. C 1. S. 3. Idea is the object of thinking, and is used to express whatever is meant by the words phantasm, notion, species, &c. C 1. S 8. There are no innate principles in the mind, because it can be shown how we come by all, or any part of knowledge. C 2. S 1. The mind is first of all furnished with ideas through the medium of the senses, which being abstracted, sup. ply it with the use of general names. C 2. S 15. A child knows not that three and four are equal to seven, till he come to be able to count seven, and has got the name and idea of equality; and then upon ex A 2 plaining those words, he presently assents to, or rather perceives the truth of that proposition. C 2. S 16. If general maxims were innate, they would appear in children, ideots, savages and illiterate persons; but that is not the case. C 2. S 27. There are no innate practical principles, because none universal. C 3. S 1. Faith and justice are not owned as principles by all. C 3. S 2. Moral rules are not innate, because they need a proof. C 3. S 4. Virtue is generally approved because it is profitable, not because it is innate. C 3. S 6. Few men make the rule of virtue the internal principle of action. C 3. S 7. Principles are not innate, unless their ideas be innate. C 4. S 1. It identity be a native impression inquired:-Whether a man being a creature consisting of soul and body, be the same man when his body is changed: whether Euphorbus and Pythagoras, having the same soul, were the same man. C 4. S 4. We have no innate idea of God; the people of Soldania have no idea whatever of a God. C 4. S 12. The ideas of a God are various in different men. C 4. S 13. As the idea of a God is not innate, nothing else car possibly be so. C 4. S 17. 1 The difference of men's discoveries, depends upon the different applications of their faculties. C 4. S 22. Want of sufficient examination, gave rise to the notion that ideas were innate. C 4. S 24. BOOK II. Our observation employed either about external sensible objects, or about the internal operations of our minds, perceived and reflected by ourselves, is that which supplies our understanding with all the materials of thinking. C 1. S 2. Our senses conversant about particular sensible objects, convey into the mind several distinct perceptions of things, according to the various ways wherein those objects affect them. This source of our ideas is called sensation. C 1. S 3. Another source of our ideas is, the perception of the operations of our own minds within us, totally unconnected with the objects of sense.-This is called reflection. C 1. S 4. All the ideas we have, are either from sensation or reflection. C 1. S 5. Ideas of reflection, come later into the mind than those of sensation, because they need attention. C 1. S 8. The soul begins to have ideas, when it begins to perceive. C 1. S 9. It is not necessary for the soul always to think: the perception of ideas is to the soul, what motion is to the body, not its essence but one of its operations. C1. S 10. If a sleeping man thinks without knowing it, his soul and his body must be two distinct persons. C 1. S 12. If persons without dreaming think when they are asleep, their ideas are got by sensation or reflection. 2. C 1. S 16. |