CHAP. VII.: Of Particles.
Particles connect parts, or whole sentences together.
§ 1. Besides words which are names of ideas in the mind, there are a great many others that are made use of, to signify the connexion that the mind gives to ideas, or propositions, one with another. The mind, in communicating its thoughts to others, does not only need signs of the ideas it has then before it, but others also, to show or intimate some particular action of its own, at that time, relating to those ideas. This it does several ways; as is, and is not, are the general marks of the mind, affirming or denying. But besides affirmation or negation, without which there is in words no truth or falsehood, the mind does, in declaring its sentiments to others, connect not only the parts of propositions, but whole sentences one to another, with their several relations and dependencies, to make a coherent discourse.
In them consists the art of well-speaking.
§ 2. The words, whereby it signifies what connexion it gives to the several affirmations and negations, that it unites in one continued reasoning or narration, are generally called particles; and it is in the right use of these, that more particularly consists the clearness and beauty of a good style. To think well, it is not enough that a Edition: current; Page:  man has ideas clear and distinct in his thoughts, nor that he observes the agreement or disagreement of some of them; but he must think in train, and observe the dependence of his thoughts and reasonings upon one another. And to express well such methodical and rational thoughts, he must have words to show what connexion, restriction, distinction, opposition, emphasis, &c. he gives to each respective part of his discourse. To mistake in any of these, is to puzzle, instead of informing his hearer; and therefore it is that those words which are not truly by themselves the names of any ideas, are of such constant and indispensable use in language, and do much contribute to men’s well expressing themselves.
They show what relation the mind gives to its own thoughts.
§ 3. This part of grammar has been perhaps as much neglected, as some others over-diligently cultivated. It is easy for men to write, one after another, of cases and genders, moods and tenses, gerunds and supines: in these, and the like, there has been great diligence used; and particles themselves, in some languages, have been, with great show of exactness, ranked into their several orders. But though prepositions and conjunctions, &c. are names well known in grammar, and the particles contained under them carefully ranked into their distinct subdivisions; yet he who would show the right use of particles, and what significancy and force they have, must take a little more pains, enter into his own thoughts, and observe nicely the several postures of his mind in discoursing.
§ 4. Neither is it enough, for the explaining of these words, to render them, as is usual in dictionaries, by words of another tongue which come nearest to their signification; for what is meant by them is commonly as hard to be understood in one, as another language. They are all marks of some action, or intimation of the mind; and therefore to understand them rightly, the several views, postures, stands, turns, limitations, and exceptions, and several other thoughts of the mind, for which we have either none, or very deficient names, are diligently to be studied. Of these there is a great variety, Edition: current; Page:  much exceeding the number of particles that most languages have to express them by; and therefore it is not to be wondered that most of these particles have divers, and sometimes almost opposite significations. In the Hebrew tongue there is a particle consisting of but one single letter, of which there are reckoned up, as I remember, seventy, I am sure above fifty several significations.
Instance in But.
§ 5. But is a particle, none more familiar in our language; and he that says it is a discretive conjunction, and that it answers sed in Latin, or mais in French, thinks he has sufficiently explained it. But it seems to me to intimate several relations the mind gives to the several propositions or parts of them, which it joins by this monosyllable.
First, “but to say no more:” here it intimates a stop of the mind in the course it was going, before it came quite to the end of it.
Secondly, “I saw but two plants:” here it shows, that the mind limits the sense to what is expressed, with a negation of all other.
Thirdly, “you pray; but it is not that God would bring you to the true religion.”
Fourthly, “but that he would confirm you in your own.” The first of these Buts intimates a supposition in the mind of something otherwise than it should be; the latter shows, that the mind makes a direct opposition between that, and what goes before it.
Fifthly, “all animals have sense; but a dog is an animal:” here it signifies little more, but that the latter proposition is joined to the former, as the minor of a syllogism.
This matter but lightly touched here.
§ 6. To these, I doubt not, might be added a great many other significations of this particle, if it were my business to exmine it in its full latitude, and consider it in all the places it is to be found: which if one should do, I doubt, whether in all those manners it is made use of, it would deserve the title of discretive, which grammarians give to it. But I intend not here a full Edition: current; Page:  explication of this sort of signs. The instances I have given in this one, may give occasion to reflect on their use and force in language, and lead us into the contemplation of several actions of our minds in discoursing, which it has found a way to intimate to others by these particles; some whereof constantly, and others in certain constructions, have the sense of a whole sentence contained in them.
CHAP. VIII.: Of Abstract and Concrete Terms.
Abstract terms not predicable one of another, and why.
§ 1. The ordinary words of language, and our common use of them, would have given us light into the nature of our ideas, if they had been but considered with attention. The mind, as has been shown, has a power to abstract its ideas, and so they become essences, general essences, whereby the sorts of things are distinguished. Now each abstract idea being distinct, so that of any two the one can never be the other, the mind will, by its intuitive knowledge, perceive their difference; and therefore in propositions no two whole ideas can ever be affirmed one of another. This we see in the common use of language, which permits not any two abstract words, or names of abstract ideas, to be affirmed one of another. For how near of kin soever they may seem to be, and how certain soever it is, that man is an animal, or rational, or white, yet every one at first hearing perceives the falsehood of these propositions; humanity is animality, or rationality, or whiteness: and this is as evident, as any of the most allowed maxims. All our affirmations then are only inconcrete, which is the affirming, not one abstract idea to be another, but one abstract idea to be joined to another; which abstract ideas, in substances, may be of any sort; in all the rest, are little else but of relations; Edition: current; Page:  and in substances, the most frequent are of powers; v. g. “a man is white,” signifies, that the thing that has the essence of a man, has also in it the essence of whiteness, which is nothing but a power to produce the idea of whiteness in one, whose eyes can discover ordinary objects: or “a man is rational,” signifies that the same thing that hath the essence of a man, hath also in it the essence of rationality, i. e. a power of reasoning.
They show the difference of our ideas.
§ 2. This distinction of names shows us also the difference of our ideas: for if we observe them, we shall find that our simple ideas have all abstract, as well as concrete names; the one whereof is (to speak the language of grammarians) a substantive, the other an adjective; as whiteness, white, sweetness, sweet. The like also holds in our ideas of modes and relations; as justice, just; equality, equal; only with this difference, that some of the concrete names of relations, amongst men chiefly, are substantives; as paternitas, pater; whereof it were easy to render a reason. But as to our ideas of substances, we have very few or no abstract names at all. For though the schools have introduced animalitas, humanitas, corporietas, and some others; yet they hold no proportion with that infinite number of names of substances, to which they never were ridiculous enough to attempt the coining of abstract ones: and those few that the schools forged, and put into the mouths of their scholars, could never yet get admittance into common use, or obtain the licence of public approbation. Which seems to me at least to intimate the confession of all mankind, that they have no ideas of the real essences of substances, since they have not names for such ideas: which no doubt they would have had, had not their consciousness to themselves of their ignorance of them kept them from so idle an attempt. And therefore though they had ideas enough to distinguish gold from a stone, and metal from wood; yet they but timorously ventured on such terms, as aurietas and saxietas, metallietas and lignietas, or the like names, which should pretend to signify the real essences of those substances, whereof they knew they had no ideas. And indeed it Edition: current; Page:  was only the doctrine of substantial forms, and the confidence of mistaken pretenders to a knowledge that they had not, which first coined, and then introduced animalitas, and humanitas, and the like; which yet went very little farther than their own schools, and could never get to be current amongst understanding men. Indeed, humanitas was a word familiar amongst the Romans, but in a far different sense, and stood not for the abstract essence of any substance; but was the abstracted name of a mode, and its concrete humanus, not homo.
CHAP. IX.: Of the Imperfection of Words.
Words are used for recording and communicating our thoughts.
§ 1. From what has been said in the foregoing chapters, it is easy to perceive what imperfection there is in language, and how the very nature of words makes it almost unavoidable for many of them to be doubtful and uncertain in their significations. To examine the perfection or imperfection of words, it is necessary first to consider their use and end: for as they are more or less fitted to attain that, so they are more or less perfect. We have, in the former part of this discourse, often upon occasion mentioned a double use of words.
First, one for the recording of our own thoughts.
Secondly, the other for the communicating of our thoughts to others.
Any words will serve for recording.
§ 2. As to the first of these, for the recording our own thoughts for the help of our own memories, whereby, as it were, we talk to ourselves, any words will serve the turn. For since sounds are voluntary and indifferent signs of any ideas, a man may use what words he pleases, to signify his own ideas to himself: and there will be no imperfection in them, if he constantly use the same Edition: current; Page:  sign for the same idea; for then he cannot fail of having his meaning understood, wherein consists the right use and perfection of language.
Communication by words civil or philosophical.
§ 3. Secondly, as to communication of words, that too has a double use.
- I. Civil.
- II. Philosophical.
First, by their civil use, I mean such a communication of thoughts and ideas by words, as may serve for the upholding common conversation and commerce, about the ordinary affairs and conveniencies of civil life, in the societies of men one amongst another.
Secondly, by the philosophical use of words, I mean such an use of them, as may serve to convey the precise notions of things, and to express, in general propositions, certain and undoubted truths, which the mind may rest upon, and be satisfied with, in its search after true knowledge. These two uses are very distinct; and a great deal less exactness will serve in the one than in the other, as we shall see in what follows.
The imperfection of words is the doubtfulness of their signification.
§ 4. The chief end of language in communication being to be understood, words serve not well for that end, neither in civil nor philosophical discourse, when any word does not excite in the hearer the same idea which it stands for in the mind of the speaker. Now since sounds have no natural connexion with our ideas, but have all their signification from the arbitrary imposition of men, the doubtfulness and uncertainty of their signification, which is the imperfection we here are speaking of, has its cause more in the ideas they stand for, than in any incapacity there is in one sound more than in another, to signify any idea: for in that regard they are all equally perfect.
That then which makes doubtfulness and uncertainty in the signification of some more than other words, is the difference of ideas they stand for.
Causes of their imperfection.
§ 5. Words having naturally no signification, the idea which each stands for must be learned and retained by those who would exchange thoughts, and hold intelligible discourse Edition: current; Page:  with others in any language. But this is hardest to be done, where,
First, the ideas they stand for are very complex, and made up of a great number of ideas put together.
Secondly, where the ideas they stand for have no certain connexion in nature; and so no settled standard, any where in nature existing, to rectify and adjust them by.
Thirdly, when the signification of the word is referred to a standard, which standard is not easy to be known.
Fourthly, where the signification of the word, and the real essence of the thing, are not exactly the same.
These are difficulties that attend the signification of several words that are intelligible. Those which are not intelligible at all, such as names standing for any simple ideas, which another has not organs or faculties to attain; as the names of colours to a blind man, or sounds to a deaf man: need not here be mentioned.
In all these cases we shall find an imperfection in words, which I shall more at large explain, in their particular application to our several sorts of ideas: for if we examine them, we shall find that the names of mixed modes are most liable to doubtfulness and imperfection; for the two first of these reasons; and the names of substances chiefly for the two latter.
The names of mixed modes doubtful. First, because the ideas they stand for are so complex.
§ 6. First the names of mixed modes are many of them liable to great uncertainty and obscurity in their signification.
I. Because of that great composition these complex ideas are often made up of. To make words serviceable to the end of communication, it is necessary (as has been said) that they excite in the hearer exactly the same idea they stand for in the mind of the speaker. Without this, men fill one another’s heads with noise and sounds; but convey not thereby their thoughts, and lay not before one another their ideas, which is the end of discourse and language. But when a word stands for a very complex idea that is compounded and decompounded, it is not easy for men to form and retain that idea so exactly, Edition: current; Page:  as to make the name in common use stand for the same precise idea, without any the least variation. Hence it comes to pass that men’s names of very compound ideas, such as for the most part are moral words, have seldom, in two different men, the same precise signification; since one man’s complex idea seldom agrees with another’s, and often differs from his own, from that which he had yesterday, or will have to-morrow.
Secondly, because they have no standards.
§ 7. II. Because the names of mixed modes, for the most part, want standards in nature, whereby men may rectify and adjust their significations; therefore they are very various and doubtful. They are assemblages of ideas put together at the pleasure of the mind, pursuing its own ends of discourse, and suited to its own notions; whereby it designs not to copy any thing really existing, but to denominate and rank things, as they come to agree with those archetypes or forms it has made. He that first brought the word sham, or wheedle, or banter, in use, put together, as he thought fit, those ideas he made it stand for: and as it is with any new names of modes, that are now brought into any language; so it was with the old ones, when they were first made use of. Names therefore that stand for collections of ideas which the mind makes at pleasure, must needs be of doubtful signification, when such collections are no where to be found constantly united in nature, nor any patterns to be shown whereby men may adjust them. What the word murder, or sacrilege, &c. signifies, can never be known from things themselves: there be many of the parts of those complex ideas, which are not visible in the action itself; the intention of the mind, or the relation of holy things, which make a part of murder or sacrilege, have no necessary connexion with the outward and visible action of him that commits either: and the pulling the trigger of the gun, with which the murder is committed, and is all the action that perhaps is visible, has no natural connexion with those other ideas that make up the complex one, named murder. They have their union and combination only from the understanding, which unites them under one name: but Edition: current; Page:  uniting them without any rule or pattern, it cannot be but that the signification of the name that stands for such voluntary collections should be often various in the minds of different men, who have scarce any standing rule to regulate themselves and their notions by, in such arbitrary ideas.
Propriety not a sufficient remedy.
§ 8. It is true, common use, that is the rule of propriety, may be supposed here to afford some aid, to settle the signification of language; and it cannot be denied, but that in some measure it does. Common use regulates the meaning of words pretty well for common conversation; but nobody having an authority to establish the precise signification of words, nor determined to what ideas any one shall annex them, common use is not sufficient to adjust them to philosophical discourses; there being scarce any name of any very complex idea (to say nothing of others) which in common use has not a great latitude, and which keeping within the bounds of propriety, may not be made the sign of far different ideas. Besides, the rule and measure of propriety itself being no where established, it is often matter of dispute whether this or that way of using a word be propriety of speech or no. From all which it is evident, that the names of such kind of very complex ideas are naturally liable to this imperfection, to be of doubtful and uncertain signification; and even in men that have a mind to understand one another, do not always stand for the same idea in speaker and hearer. Though the names glory and gratitude be the same in every man’s mouth through a whole country, yet the complex collective idea, which every one thinks on, or intends by that name, is apparently very different in men using the same language.
The way of learning these names contributes also to their doubtfulness.
§ 9. The way also wherein the names of mixed modes are ordinarily learned, does not a little contribute to the doubtfulness of their signification. For if we will observe how children learn languages, we shall find that to make them understand what the names of simple ideas, or substances, stand for, people ordinarily show them the thing, whereof they would Edition: current; Page:  have them have the idea; and then repeat to them the name that stands for it, as white, sweet, milk, sugar, cat, dog. But as for mixed modes, especially the most material of them, moral words, the sounds are usually learned first; and then to know what complex ideas they stand for, they are either beholden to the explication of others, or (which happens for the most part) are left to their own observation and industry; which being little laid out in the search of the true and precise meaning of names, these moral words are in most men’s mouths little more than bare sounds; or when they have any, it is for the most part but a very loose and undetermined, and consequently obscure and confused signification. And even those themselves who have with more attention settled their notions, do yet hardly avoid the inconvenience, to have them stand for complex ideas, different from those which other, even intelligent and studious men, make them the signs of. Where shall one find any, either controversial debate, or familiar discourse, concerning honour, faith, grace, religion, church, &c. wherein it is not easy to observe the different notions men have of them? which is nothing but this, that they are not agreed in the signification of those words, nor have in their minds the same complex ideas which they make them stand for: and so all the contests that follow thereupon, are only about the meaning of a sound. And hence we see, that in the interpretation of laws, whether divine or human, there is no end; comments beget comments, and explications make new matter for explications; and of limiting, distinguishing, varying the signification of these moral words, there is no end. These ideas of men’s making are, by men still having the same power, multiplied in infinitum. Many a man who was pretty well satisfied of the meaning of a text of scripture, or clause in the code at first reading, has by consulting commentators quite lost the sense of it, and by these elucidations given rise or increase to his doubts, and drawn obscurity upon the place. I say not this, that I think commentaries needless; but to show how uncertain the names of mixed modes naturally are, even in the mouths of those who had both the intention Edition: current; Page:  and the faculty of speaking as clearly as language was capable to express their thoughts.
Hence unavoidable obscurity in ancient authors.
§ 10. What obscurity this has unavoidably brought upon the writings of men, who have lived in remote ages and different countries, it will be needless to take notice; since the numerous volumes of learned men, employing their thoughts that way, are proofs more than enough to show what attention, study, sagacity, and reasoning are required, to find out the true meaning of ancient authors. But there being no writings we have any great concernment to be very solicitous about the meaning of, but those that contain either truths we are required to believe, or laws we are to obey, and draw inconveniencies on us when we mistake or transgress, we may be less anxious about the sense of other authors; who writing but their own opinions, we are under no greater necessity to know them, than they to know ours. Our good or evil depending not on their decrees, we may safely be ignorant of their notions: and therefore, in the reading of them, if they do not use their words with a due clearness and perspicuity, we may lay them aside, and, without any injury done them, resolve thus with ourselves,
“Si non vis intelligi, debes negligi.”
Names of substances of doubtful signification.
§ 11. If the signification of the names of mixed modes are uncertain, because there be no real standards existing in nature, to which those ideas are referred, and by which they may be adjusted; the names of substances are of a doubtful signification, for a contrary reason, viz. because the ideas they stand for are supposed conformable to the reality of things, and are referred to standards made by nature. In our ideas of substances we have not the liberty, as in mixed modes, to frame what combinations we think fit, to be the characteristical notes to rank and denominate things by. In these we must follow nature, suit our complex ideas to real existences, and regulate the signification of their names by the things themselves, if we will have our names to be signs of them, and stand for them. Here, it is true, we have patterns to follow; Edition: current; Page:  but patterns that will make the signification of their names very uncertain: for names must be of a very unsteady and various meaning, if the ideas they stand for be referred to standards without us, that either cannot be known at all, or can be known but imperfectly and uncertainly.
Names of substances referred, 1. To real essences that cannot be known.
§ 12. The names of substances have, as has been shown, a double reference in their ordinary use.
First, sometimes they are made to stand for, and so their signification is supposed to agree to the real constitution of things, from which all their properties flow, and in which they all centre. But this real constitution, or (as it is apt to be called) essence being utterly unknown to us, any sound that is put to stand for it, must be very uncertain in its application; and it will be impossible to know what things are, or ought to be called a horse, or anatomy, when those words are put for real essences, that we have no ideas of at all. And therefore, in this supposition, the names of substances being referred to standards that cannot be known, their significations can never be adjusted and established by those standards.
2. To co-existing qualities, which are known but imperfectly.
§ 13. Secondly, the simple ideas that are found to co-exist in substances being that which their names immediately signify, these as united in the several sorts of things, are the proper standards to which their names are referred, and by which their significations may be best rectified. But neither will these archetypes so well serve to this purpose, as to leave these names without very various and uncertain significations. Because these simple ideas that co-exist, and are united in the same subject, being very numerous, and having all an equal right to go into the complex specific idea, which the specific name is to stand for; men, though they propose to themselves the very same subject to consider, yet frame very different ideas about it; and so the name they use for it unavoidably comes to have, in several men, very different significations. The simple qualities which make up the complex ideas being most Edition: current; Page:  of them powers, in relation to changes, which they are apt to make in, or receive from other bodies, are almost infinite. He that shall but observe what a great variety of alterations any one of the baser metals is apt to receive from the different application only of fire; and how much a greater number of changes any of them will receive in the hands of a chemist, by the application of other bodies; will not think it strange that I count the properties of any sort of bodies not easy to be collected, and completely known by the ways of inquiry, which our faculties are capable of. They being therefore at least so many, that no man can know the precise and definite number, they are differently discovered by different men, according to their various skill, attention, and ways of handling; who therefore cannot choose but have different ideas of the same substance, and therefore make the signification of its common name very various and uncertain. For the complex ideas of substances being made up of such simple ones as are supposed to co-exist in nature, every one has a right to put into his complex idea those qualities he has found to be united together. For though in the substance of gold one satisfies himself with colour and weight, yet another thinks solubility in aq. regia as necessary to be joined with that colour in his idea of gold, as any one does its fusibility; solubility in aq. regia being a quality as constantly joined with its colour and weight, as fusibility, or any other; others put into it ductility or fixedness, &c. as they have been taught by tradition or experience. Who of all these has established the right signification of the word gold? or who shall be the judge to determine? Each has its standard in nature, which he appeals to, and with reason thinks he has the same right to put into his complex idea, signified by the word gold, those qualities which upon trial he has found united; as another, who was not so well examined, has to leave them out; or a third, who has made other trials, has to put in others. For the union in nature of these qualities being the true ground of their union in one complex idea, who can say, one of them has more reason to be put in, or left out, than another? From hence it will Edition: current; Page:  always unavoidably follow, that the complex ideas of substances, in men using the same name for them, will be very various; and so the significations of those names very uncertain.
3. To co-existing qualities which are known but imperfectly.
§ 14. Besides, there is scarce any particular thing existing, which, in some of its simple ideas, does not communicate with a greater, and in others a less number of particular beings: who shall determine in this case which are those that are to make up the precise collection that is to be signified by the specific name; or can with any just authority prescribe, which obvious or common qualities are to be left out; or which more secret, or more particular, are to be put into the signification of the name of any substance? All which together seldom or never fail to produce that various and doubtful signification in the names of substances, which causes such uncertainty, disputes, or mistakes, when we come to a philosophical use of them.
With this imperfection they may serve for civil, but not well for philosophical use.
§ 15. It is true, as to civil and common conversation, the general names of substances, regulated in their ordinary signification by some obvious qualities, (as by the shape and figure in things of known seminal propagation, and in other substances, for the most part by colour, joined with some other sensible qualities) do well enough to design the things men would be understood to speak of: and so they usually conceive well enough the substances meant by the word gold, or apple, to distinguish the one from the other. But in philosophical inquiries and debates, where general truths are to be established, and consequences drawn from positions laid down; there the precise signification of the names of substances will be found, not only not to be well established, but also very hard to be so. For example, he that shall make malleableness, or a certain degree of fixedness, a part of his complex idea of gold, may make propositions concerning gold, and draw consequences from them, that will truly and clearly follow from gold, taken in such a signification; but yet such as another man can never be Edition: current; Page:  forced to admit, nor be convinced of their truth, who makes not malleableness, or the same degree of fixedness, part of that complex idea, that the name gold, in his use of it, stands for.
§ 16. This is a natural, and almost unavoidable imperfection in almost all the names of substances, in all languages whatsoever which men will easily find, when once passing from confused or loose notions, they come to more strict and close inquiries. For then they will be convinced how doubtful and obscure those words are in their signification, which in ordinary use appeared very clear and determined. I was once in a meeting of very learned and ingenious physicians, where by chance there arose a question, whether any liquor passed through the filaments of the nerves. The debate having been managed a good while, by variety of arguments on both sides, I (who had been used to suspect, that the greatest part of disputes was more about the signification of words than a real difference in the conception of things) desired, that before they went any farther on in this dispute, they would first examine, and establish amongst them, what the word liquor signified. They at first were a little surprised at the proposal; and had they been persons less ingenious, they might perhaps have taken it for a very frivolous or extravagant one: since there was no one there that thought not himself to understand very perfectly what the word liquor stood for; which I think too none of the most perplexed names of substances. However, they were pleased to comply with my motion, and upon examination found, that the signification of that word was not so settled and certain as they had all imagined; but that each of them made it a sign of a different complex idea. This made them perceive that the main of their dispute was about the signification of that term; and that they differed very little in their opinions, concerning some fluid and subtile matter, passing through the conduits of the nerves; though it was not so easy to agree whether it was to be called liquor or no, a thing which, when considered, they thought it not worth the contending about.Edition: current; Page: 
§ 17. How much this is the case, in the greatest part of disputes that men are engaged so hotly in, I shall perhaps have an occasion in another place to take notice. Let us only here consider little more exactly the fore-mentioned instance of the word gold, and we shall see how hard it is precisely to determine its signification. I think all agree to make it stand for a body of a certain yellow shining colour; which being the idea to which children have annexed that name, the shining yellow part of a peacock’s tail is properly to them gold. Others finding fusibility joined with that yellow colour in certain parcels of matter, make of that combination a complex idea, to which they give the name gold to denote a sort of substances; and so exclude from being gold all such yellow shining bodies, as by fire will be reduced to ashes; and admit to be of that species, or to be comprehended under that name gold, only such substances as having that shining yellow colour will by fire be reduced to fusion, and not to ashes. Another by the same reason adds the weight, which being a quality, as straitly joined with that colour, as its fusibility, he thinks has the same reason to be joined in its idea, and to be signified by its name: and therefore the other made up of body, of such a colour and fusibility, to be imperfect; and so on of all the rest: wherein no one can show a reason why some of the inseparable qualities, that are always united in nature, should be put into the nominal essence, and others left out: or why the word gold, signifying that sort of body the ring on his finger is made of, should determine that sort rather by its colour, weight, and fusibility, than by its colour, weight, and solubility in aq. regia: since the dissolving it by that liquor is as inseparable from it as the fusion by fire; and they are both of them nothing but the relation which that substance has to two other bodies, which have a power to operate differently upon it. For by what right is it that fusibility comes to be a part of the essence signified by the word gold, and solubility but a property of it? or why is its colour part of the essence, and its malleableness but a property? That which I mean is this, That these being all but properties Edition: current; Page:  depending on its real constitution, and nothing but powers, either active or passive, in reference to other bodies: no one has authority to determine the signification of the word gold (as referred to such a body existing in nature) more to one collection of ideas to be found in that body than to another: whereby the signification of that name must unavoidably be very uncertain; since, as has been said, several people observe several properties in the same substance; and, I think, I may say nobody at all. And therefore we have but very imperfect descriptions of things, and words have very uncertain significations.
The names of simple ideas the least doubtful.
§ 18. From what has been said, it is easy to observe what has been before remarked, viz. That the names of simple ideas are, of all others, the least liable to mistakes, and that for these reasons. First, because the ideas they stand for, being each but one single perception, are much easier got, and more clearly retained, than the more complex ones, and therefore are not liable to the uncertainty which usually attends those compounded ones of substances and mixed modes, in which the precise number of simple ideas, that make them up, are not easily agreed, and so readily kept in the mind. And secondly, because they are never referred to any other essence, but barely that perception they immediately signify: which reference is that which renders the signification of the names of substances naturally so perplexed, and gives occasion to so many disputes. Men that do not perversely use their words, or on purpose set themselves to cavil, seldom mistake in any language, which they are acquainted with, the use and signification of the names of simple ideas: white and sweet, yellow and bitter, carry a very obvious meaning with them, which every one precisely comprehends, or easily perceives he is ignorant of, and seeks to be informed. But what precise collection of simple ideas modesty or frugality stand for in another’s use, is not so certainly known. And however we are apt to think we well enough know what is meant by gold or iron; yet the precise complex idea, others make them the signs of, Edition: current; Page:  is not so certain: and I believe it is very seldom that, in speaker and hearer, they stand for exactly the same collection. Which must needs produce mistakes and disputes, when they are made use of in discourses, wherein men have to do with universal propositions, and would settle in their minds universal truths, and consider the consequences that follow from them.
And next to them, simple modes.
§ 19. By the same rule, the names of simple modes are, next to those of simple ideas, least liable to doubt and uncertainty, especially those of figure and number, of which men have so clear and distinct ideas. Who ever, that had a mind to understand them, mistook the ordinary meaning of seven, or a triangle? And in general the least compounded ideas in every kind have the least dubious names.
The most doubtful are the names of very compounded mixed modes and substances.
§ 20. Mixed modes therefore, that are made up but of a few and obvious simple ideas, have usually names of no very uncertain signification. But the names of mixed modes, which comprehend a great number of simple ideas, are commonly of a very doubtful and undetermined meaning, as has been shown. The names of substances being annexed to ideas that are neither the real essences nor exact representations of the patterns they are referred to, are liable yet to greater imperfection and uncertainty, especially when we come to a philosophical use of them.
Why this imperfection charged upon words.
Красную, белую и синюю. Автобус тронулся, а Беккер бежал за ним в черном облаке окиси углерода. - Espera! - крикнул он ему вдогонку. Его туфли кордовской кожи стучали по асфальту, но его обычная реакция теннисиста ему изменила: он чувствовал, что теряет равновесие.