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.Another perhaps added to these the ideas of fusibility and fixedness, two other passive powers, in relation to the operation of fire upon it; another, its ductility and solubility in aq.regia, two other powers relating to the operation of other bodies, in changing its outward figure, or separation of it into insensible parts.These, or part of these, put together, usually make the complex idea in men’s minds of that sort of body we call gold.§ 10.But no one, who hath considered the properties of bodies in general, or this sort in particular, can doubt that this called gold has infinite other properties not contained in that complex idea.Some who have examined this species more accurately, could, I believe, enumerate ten times as many properties in gold, all of them as inseparable from its internal constitution, as its colour or weight: and it is probable, if any one knew all the properties that are by divers men known of this metal, there would be an hundred times as many ideas go to the complex idea of gold, as any one man yet has in his; and yet perhaps that not be the thousandth part of what is to be discovered in it.The changes which that one body is apt to receive, and make in other bodies, upon a due application, exceeding far not only what we know, but what we are apt to imagine.Which will not appear so much a paradox to any one, who will but consider how far men are yet from knowing all the properties of that one, no very compound figure, a triangle; though it be no small number that are already by mathematicians discovered of it.Ideas of substances, as collections of their qualities, are all inadequate.§ 11.So that all our complex ideas of substances are imperfect and inadequate.Which would be so also in mathematical figures, if we were to have our complex ideas of them, only by collecting their properties in reference to other figures.How uncertain and imperfect would our ideas be of an ellipsis, if we had no other idea of it, but some few of its properties? Whereas having in our plain idea the whole essence of that figure, we from thence discover those properties, and demonstratively see how they flow, and are inseparable from it.Simple ideas, ἔϰτυπα, and adequate.§ 12.Thus the mind has three sorts of abstract ideas or nominal essences:First, simple ideas, which are ἔϰτυπα, or copies; but yet certainly adequate.Because being intended to express nothing but the power in things to produce in the mind such a sensation, that sensation, when it is produced, cannot but be the effect of that power.So the paper I write on, having the power, in the light (I speak according to the common notion of light) to produce in men the sensation which I call white, it cannot but be the effect of such a power, in something without the mind; since the mind has not the power to produce any such idea in itself, and being meant for nothing else but the effect of such a power, that simple idea is real and adequate; the sensation of white, in my mind, being the effect of that power, which is in the paper to produce it, is perfectly adequate to that power; or else, that power would produce a different ideaIdeas of substances are ἔϰτυπα, inadequate.§ 13.Secondly, the complex ideas of substances are ectypes, copies too; but not perfect ones, not adequate: which is very evident to the mind, in that it plainly perceives that whatever collection of simple ideas it makes of any substance that exists, it cannot be sure that it exactly answers all that are in that substance: since not having tried all the operations of all other substances upon it, and found all the alterations it would receive from, or cause in, other substances, it cannot have an exact adequate collection of all its active and passive capacities; and so not have an adequate complex idea of the powers of any substance existing, and its relations, which is that sort of complex idea of substances we have.And after all, if we would have, and actually had, in our complex idea, an exact collection of all the secondary qualities or powers of any substance, we should not yet thereby have an idea of the essence of that thing.For since the powers or qualities that are observable by us, are not the real essence of that substance, but depend on it, and flow from it, any collection whatsoever of these qualities cannot be the real essence of that thing.Whereby it is plain, that our ideas of substances are not adequate; are not what the mind intends them to be.Besides, a man has no idea of substance in general, nor knows what substance is in itself.Ideas of modes and relations are archetypes, and cannot but be adequate.§ 14.Thirdly, complex ideas of modes and relations are originals, and archetypes; are not copies, nor made after the pattern of any real existence, to which the mind intends them to be conformable, and exactly to answer.These being such collections of simple ideas, that the mind itself puts together, and such collections, that each of them contains in it precisely all that the mind intends that it should, they are archetypes and essences of modes that may exist; and so are designed only for, and belong only to, such modes as, when they do exist, have an exact conformity with those complex ideas.The ideas therefore of modes and relations cannot but be adequate.CHAP.XXXII.Of true and false Ideas.Truth and falsehood properly belong to propositions.§ 1 [ Pobierz całość w formacie PDF ]