| Table of Contents | Words: Alphabetical - Frequency - Inverse - Length - Statistics | Help | IntraText Library | ||
| Alphabetical [« »] malleableness 25 malotru 1 mamma 1 man 970 manacled 1 managed 5 management 1 | Frequency [« »] 1042 there 977 mind 974 can 970 man 964 may 963 men 952 his | John Locke An essay concerning human understanding IntraText - Concordances man |
Book, Chapter
1 Ded | lordship; just such as the poor man does to his rich and great 2 Read | not hit alike upon every man’s imagination. We have our 3 Read | Concerning the Nature of Man has given me a late instance, 4 Read | virtue vice. But the good man does well, and as becomes 5 Read | the beginning, or when a man is born, does not know, 6 Read | be present in it, when a man gives a name to it. I say 7 Int | understanding that sets man above the rest of sensible 8 Int | discerning faculties of a man, as they are employed about 9 Int | please to call them, which a man observes, and is conscious 10 Int | prevail with the busy mind of man to be more cautious in meddling 11 Int | put in that state in which man is in this world, may and 12 Int | several inquiries the mind of man was very apt to run into, 13 Int | the understanding when a man thinks, I have used it to 14 I, I | stamped upon the mind of man; which the soul receives 15 I, I | the mind.~But because a man is not permitted without 16 I, I | nor ever shall know; for a man may live long, and die at 17 I, I | contended for, all the truths a man ever comes to know will, 18 I, I | adventitious: in vain shall a man go about to distinguish 19 I, I | of reason discovers to a man what he knew before: and 20 I, I | some time after, during a man’s life; but when is uncertain. 21 I, I | And therefore it is that a man knows that eighteen and 22 I, I | distinct ideas of, every man in his wits, at first hearing, 23 I, I | consequence will be, that a man knows them better after 24 I, I | unintelligible as for a man to know a truth and be ignorant 25 I, II | or kills the next honest man he meets with. Justice and 26 I, II | I confess, has put into man a desire of happiness and 27 I, II | rule be proposed whereof a man may not justly demand a 28 I, II | unquestionable truth, which a man can by no means doubt of. 29 I, II | another life, be asked why a man must keep his word, he will 30 I, II | below the dignity of a man, and opposite to virtue, 31 I, II | all with whom the virtuous man has to do; it is no wonder 32 I, II | every studious or thinking man, much less every one that 33 I, II | evident to any considering man.~13. If men can be ignorant 34 I, II | such a knowledge as this, a man can never be certain that 35 I, II | be possible that whilst a man thus openly bids defiance 36 I, II | him, hoping to find in a man of so great parts, something 37 I, II | what he commands;”—which a man may certainly know to be 38 I, II | of names; which rules a man must know, what language 39 I, II | God, not to kill another man; not to know more women 40 I, II | party? And where is the man to be found that can patiently 41 I, III | seventy years old, whether a man, being a creature consisting 42 I, III | soul and body, be the same man when his body is changed? 43 I, III | 5. What makes the same man? Nor let any one think that 44 I, III | proposed about the identity of man are bare empty speculations; 45 I, III | himself, what makes the same man, or wherein identity consists; 46 I, III | can enter into the mind of man, and deserves the first 47 I, III | the Chinese, do all to a man agree, and will convince 48 I, III | intelligent a creature as man; and therefore he has done 49 I, III | better for men that every man himself should be infallible. 50 I, III | they shall think that every man is so. I think it a very 51 I, III | since he hath furnished man with those faculties which 52 I, III | not but to show, that a man, by the right use of his 53 I, III | concern him. God having endued man with those faculties of 54 I, III | own workmanship, to mind man of his dependence and duty; 55 I, III | fancy him in the shape of a man sitting in heaven; and to 56 I, III | were taught by a rational man; much less that they were 57 I, III | probability be said, that a man hath L100 sterling in his 58 I, III | understands; and every rational man that hath not thought on 59 I, III | was the case of a blind man I once talked with, who 60 I, III | whether any one can say this man had then any ideas of colours 61 I, III | would fain meet with the man who, when he came to the 62 I, III | there be no truth which a man may more evidently make 63 I, III | was certainly a knowing man, but nobody ever thought 64 I, III | small power it gives one man over another, to have the 65 I, III | unquestionable truths; and to make a man swallow that for an innate 66 I, III | and this is enough for a man who professes no more than 67 II, I | object of thinking. Every man being conscious to himself 68 II, I | sweetness, thinking, motion, man, elephant, army, drunkenness, 69 II, I | busy and boundless fancy of man has painted on it with an 70 II, I | This source of ideas every man has wholly in himself; and 71 II, I | till he were grown up to a man. But all that are born into 72 II, I | and white till he were a man, he would have no more ideas 73 II, I | To ask, at what time a man has first any ideas, is 74 II, I | after the beginning of a man’s ideas is the same as to 75 II, I | least not to the soul of man. We know certainly, by experience, 76 II, I | say there is no soul in a man, because he is not sensible 77 II, I | that the soul, in a waking man, is never without thought, 78 II, I | an affection of the whole man, mind as well as body, may 79 II, I | body, may be worth a waking man’s consideration; it being 80 II, I | doth think in a sleeping man without being conscious 81 II, I | or misery? I am sure the man is not; no more than the 82 II, I | or pain, apart, which the man is not conscious of nor 83 II, I | sleeps, and Socrates the man, consisting of body and 84 II, I | happiness or misery of a man in the Indies, whom he knows 85 II, I | identity.~12. If a sleeping man thinks without knowing it, 86 II, I | the sleeping and waking man are two persons. The soul, 87 II, I | this apart: the sleeping man, it is plain, is conscious 88 II, I | thinking the body of another man, v.g. Pollux, who is sleeping 89 II, I | still thinking in the waking man, whereof the sleeping man 90 II, I | man, whereof the sleeping man is never conscious, has 91 II, I | they make the soul and the man two persons, who make the 92 II, I | soul think apart what the man is not conscious of. For, 93 II, I | of our bodies, that any man should be the same person 94 II, I | That the soul in a sleeping man should be this moment busy 95 II, I | next moment in a waking man not remember nor be able 96 II, I | dreaming. I once knew a man that was bred a scholar, 97 II, I | the thoughts of a sleeping man ought to be most rational. 98 II, I | be said, that in a waking man the materials of the body 99 II, I | perceived in a sleeping man, there the soul thinks apart, 100 II, I | all made up of the waking man’s ideas; though for the 101 II, I | thinking, (so private, that the man himself perceives it not,) 102 II, I | them, and then make the man glad with new discoveries. 103 II, I | soul should never once in a man’s whole life recall over 104 II, I | never bring into the waking man’s view any other ideas but 105 II, I | which, since the waking man never remembers, we must 106 II, I | remembers something that the man does not; or else that memory 107 II, I | which is all one, that a man always thinks, how they 108 II, I | had thought.~19. “That a man should be busy in thinking, 109 II, I | the soul to think, and the man not to perceive it, is, 110 II, I | make two persons in one man. And if one considers well 111 II, I | that I remember, say that a man always thinks. Can the soul 112 II, I | soul think, and not the man? Or a man think, and not 113 II, I | think, and not the man? Or a man think, and not be conscious 114 II, I | others. If they say the man thinks always, but is not 115 II, I | their hypothesis, say that a man is always hungry, but that 116 II, I | thinks. If they say that a man is always conscious to himself 117 II, I | perception of what passes in a man’s own mind. Can another 118 II, I | s own mind. Can another man perceive that I am conscious 119 II, I | perceive it not myself? No man’s knowledge here can go 120 II, I | beyond his experience. Wake a man out of a sound sleep, and 121 II, I | speak more hereafter.~23. A man begins to have ideas when 122 II, I | be demanded then, when a man begins to have any ideas, 123 II, I | This is the first step a man makes towards the discovery 124 II, I | obscure notions of them. No man can be wholly ignorant of 125 II, II | time, different ideas;—as a man sees at once motion and 126 II, II | coldness and hardness which a man feels in a piece of ice 127 II, II | nothing can be plainer to a man than the clear and distinct 128 II, II | are there. The dominion of man, in this little world of 129 II, II | also conclude that a blind man hath ideas of colours, and 130 II, II | ideas of colours, and a deaf man true distinct notions of 131 II, II | counted, which he has given to man—yet I think it is not possible 132 II, II | is not possible for any man to imagine any other qualities 133 II, II | senses or understanding of a man; such variety and excellency 134 II, II | followed the common opinion of man’s having but five senses; 135 II, IV | idea of hardness. For a man may conceive two bodies 136 II, IV | particular body) I ask, whether a man cannot have the idea of 137 II, IV | another; any more than a man who, not being blind or 138 II, IV | scarlet colour with the blind man I mentioned in another place, 139 II, IV | the darkness of a blind man’s mind by talking; and to 140 II, VII | to them. In which state man, however furnished with 141 II, VII | for the capacious mind of man to expatiate in, which takes 142 II, VIII | whether the shadow of a man, though it consists of nothing 143 II, VIII | shadow) does not, when a man looks on it, cause as clear 144 II, VIII | positive idea in his mind as a man himself, though covered 145 II, IX | insufficient. How often may a man observe in himself, that 146 II, IX | in the organ, or that the man’s ears are less affected 147 II, IX | and it is this:—“Suppose a man born blind, and now adult, 148 II, IX | on a table, and the blind man be made to see: quaere, 149 II, IX | of opinion that the blind man, at first sight, would not 150 II, IX | taken notice of itself;—as a man who reads or hears with 151 II, IX | nor so quick senses as a man, or several other animals; 152 II, IX | be considered. And if a man had passed sixty years in 153 II, IX | it; the fewer senses any man, as well as any other creature, 154 II, X | For, the narrow mind of man not being capable of having 155 II, X | little purpose. The dull man, who loses the opportunity, 156 II, X | belongs to the memory of man, as finite. These are defects 157 II, X | observe in the memory of one man compared with another. There 158 II, X | conceive to be in the memory of man in general;—compared with 159 II, X | faculty may so far excel man, that they may have constantly 160 II, X | knowledge of a thinking man,—if all his past thoughts 161 II, X | great degree, as well as man. For, to pass by other instances, 162 II, XI | is to be observed in one man above another. And hence 163 II, XI | seem to err. For, though a man in a fever should from sugar 164 II, XI | the idea of bitter in that man’s mind would be as clear 165 II, XI | brutes come far short of man. For, though they take in, 166 II, XI | perfect distinction betwixt man and brutes, and is an excellency 167 II, XI | brutes are discriminated from man: and it is that proper difference 168 II, XI | shall find a distracted man fancying himself a king, 169 II, XI | it comes to pass that a man who is very sober, and of 170 II, XI | resemble the understanding of a man, in reference to all objects 171 II, XII | ideas are made. This shows man’s power, and its ways of 172 II, XII | make or destroy, all that man can do is either to unite 173 II, XII | are beauty, gratitude, a man, an army, the universe; 174 II, XII | the ordinary idea of a man. Now of substances also, 175 II, XII | exist separately, as of a man or a sheep; the other of 176 II, XII | single idea as that of a man or an unit.~7. Ideas of 177 II, XIII | another; for I appeal to every man’s own thoughts whether the 178 II, XIII | pure space.~It is true, a man may consider so much of 179 II, XIII | separation or division; since a man can no more mentally divide, 180 II, XIII | consideration is not separating. A man may consider light in the 181 II, XIII | under-propping. Whatever a learned man may do here, an intelligent 182 II, XIII | whether, if God placed a man at the extremity of corporeal 183 II, XIII | meet with that thinking man that can in his thoughts 184 II, XIII | one upon another. Till a man doth this in the primary 185 II, XIV | ideas. The answer of a great man, to one who asked what time 186 II, XIV | it would be to a waking man, if it were possible for 187 II, XIV | ideas in our minds. For if a man, during his sleep, dreams, 188 II, XIV | whilst we sleep. Indeed a man having, from reflecting 189 II, XIV | And therefore, though a man has no perception of the 190 II, XIV | distinguishable ideas. For a man looking upon a body really 191 II, XIV | successive ideas: v.g. a man becalmed at sea, out of 192 II, XIV | been motion. But wherever a man is, with all things at rest 193 II, XIV | not very much in a waking man: there seem to be certain 194 II, XIV | limb, or fleshy parts of a man, it is as clear as any demonstration 195 II, XIV | succession of ideas in a waking man, is, as it were, the measure 196 II, XIV | may any one say, for a man to think long of any one 197 II, XIV | which, if it be meant that a man may have one self-same single 198 II, XIV | ideas. All that is in a man’s power in this case, I 199 II, XIV | these several ideas in a man’s mind be made by certain 200 II, XIV | their appearance; and if a man had not the idea of motion 201 II, XIV | And I ask whether a blind man, who distinguished his years 202 II, XV | or less quantities. For a man has as clear an idea of 203 II, XV | far different from that of man, or any other finite being. 204 II, XV | other finite being. Because man comprehends not in his knowledge 205 II, XV | make present. What I say of man, I say of all finite beings; 206 II, XV | though they may far exceed man in knowledge and power, 207 II, XVI | to every one. For let a man collect into one sum as 208 II, XVII | inconsistent. For, let a man frame in his mind an idea 209 II, XVII | is infinite. For to say a man has a positive clear idea 210 II, XVII | And I doubt not but that a man may have the idea of ten 211 II, XVII | whatsoever positive ideas a man has in his mind of any quantity, 212 II, XVII | he pleases: whereby, if a man had a positive idea of infinite, 213 II, XIX | in the mind of a waking man, every one’s experience 214 II, XIX | sometimes, even in a waking man, so remiss, as to have thoughts 215 II, XX | we call love. For when a man declares in autumn when 216 II, XX | the being and welfare of a man’s children or friends, producing 217 II, XX | Desire. The uneasiness a man finds in himself upon the 218 II, XX | displeasure or pain with it, if a man be easy and content without 219 II, XX | anything, that it carries a man no further than some faint 220 II, XX | it when we please. Thus a man almost starved has joy at 221 II, XXI | over the actions of the man, which everyone finds in 222 II, XXI | and motion; so far as a man has power to think or not 223 II, XXI | his own mind, so far is a man free. Wherever any performance 224 II, XXI | forbearance are not equally in a man’s power; wherever doing 225 II, XXI | are so called. Likewise a man falling into the water, ( 226 II, XXI | therein he is not free. So a man striking himself, or his 227 II, XXI | volition. Again: suppose a man be carried, whilst fast 228 II, XXI | enough, in our own bodies. A man’s heart beats, and the blood 229 II, XXI | but to involuntary. For a man may prefer what he can do, 230 II, XXI | are at liberty. A waking man, being under the necessity 231 II, XXI | utmost effort it can use. A man on the rack is not at liberty 232 II, XXI | other, we then consider the man as a free agent again.~13. 233 II, XXI | unintelligible question, viz. Whether man’s will be free or no? For 234 II, XXI | insignificant to ask whether man’s will be free, as to ask 235 II, XXI | precisely. For though a man would prefer flying to walking, 236 II, XXI | have over any part of the man, by employing it in, or 237 II, XXI | other side, is the power a man has to do or forbear doing 238 II, XXI | to the power that is in a man to produce, or forbear producing, 239 II, XXI | the will, instead of the man, is called free. However, 240 II, XXI | powers in the mind, or in the man, to do several actions, 241 II, XXI | or exercising the power a man has to choose; or the actual 242 II, XXI | these powers; it is the man that does the action; it 243 II, XXI | strange as it would be for a man to be free without being 244 II, XXI | 21. But to the agent, or man. To return, then, to the 245 II, XXI | will be free, but whether a man be free. Thus, I think,~ 246 II, XXI | preferring either, so far is a man free. For how can we think 247 II, XXI | of such a power in him, a man seems as free as it is possible 248 II, XXI | In respect of willing, a man is not free. But the inquisitive 249 II, XXI | the inquisitive mind of man, willing to shift off from 250 II, XXI | for a good plea, that a man is not free at all, if he 251 II, XXI | what he wills. Concerning a man’s liberty, there yet, therefore, 252 II, XXI | further question, Whether a man be free to will? Which I 253 II, XXI | that I imagine.~23. How a man cannot be free to will. 254 II, XXI | acting or not acting, a man in respect of willing or 255 II, XXI | of the act of willing, a man in such a case is not free: 256 II, XXI | in regard of volition, a man, upon such a proposal has 257 II, XXI | forbearance of an action in a man’s power, which is once so 258 II, XXI | proposed to his thoughts; a man must necessarily will the 259 II, XXI | which he cannot avoid, a man, in respect of that act 260 II, XXI | consist together, and a man can be free and bound at 261 II, XXI | once. Besides to make a man free after this manner, 262 II, XXI | then, is evident, That a man is not at liberty to will, 263 II, XXI | and in that only. For a man that sits still is said 264 II, XXI | can walk if he wills it. A man that walks is at liberty 265 II, XXI | if he wills it. But if a man sitting still has not a 266 II, XXI | at liberty; so likewise a man falling down a precipice, 267 II, XXI | being so, it is plain that a man that is walking, to whom 268 II, XXI | will, it either leaves the man in the state he was before 269 II, XXI | plain that, in most cases, a man is not at liberty, whether 270 II, XXI | thing demanded is,—Whether a man be at liberty to will which 271 II, XXI | will. For, to ask whether a man be at liberty to will either 272 II, XXI | pleases, is to ask whether a man can will what he wills, 273 II, XXI | contrary, on our preference. A man standing on a cliff, is 274 II, XXI | operative faculties of a man to motion or rest, as far 275 II, XXI | our will sets us upon. A man, whom I cannot deny, may 276 II, XXI | the direct contrary way. A man who, by a violent fit of 277 II, XXI | most pressing) uneasiness a man is at present under. This 278 II, XXI | in desire what the wise man says of hope, (which is 279 II, XXI | spring of action. When a man is perfectly content with 280 II, XXI | continue in it? Of this every man’s observation will satisfy 281 II, XXI | determines the will, has put into man the uneasiness of hunger 282 II, XXI | the want of it. Convince a man never so much, that plenty 283 II, XXI | bring him out of it. Let a man be ever so well persuaded 284 II, XXI | it is as necessary to a man who has any great aims in 285 II, XXI | ungovernable passion of a man violently in love; or the 286 II, XXI | entered into the heart of man to conceive.” But of some 287 II, XXI | necessarily move every particular man’s desire; but only that 288 II, XXI | appearance, excites not a man’s desires who looks not 289 II, XXI | them or no. Now, let one man place his satisfaction in 290 II, XXI | as soon as the studious man’s hunger and thirst make 291 II, XXI | In this lies the liberty man has; and from the not using 292 II, XXI | imperfection on the other side. A man is at liberty to lift up 293 II, XXI | choose. And therefore, every man is put under a necessity, 294 II, XXI | liberty. And to deny that a man’s will, in every determination, 295 II, XXI | judgment, is to say, that a man wills and acts for an end 296 II, XXI | considerations than a wise man? Is it worth the name of 297 II, XXI | shame and misery upon a man’s self? If to break loose 298 II, XXI | before a prince or a great man, he can do alone, or in 299 II, XXI | thing is not good to every man alike. This variety of pursuits 300 II, XXI | Were all the concerns of man terminated in this life, 301 II, XXI | comprehend only the actions of a man consecutive to volition, 302 II, XXI | that, in most cases, a man is not at liberty to forbear 303 II, XXI | there is a case wherein a man is at liberty in respect 304 II, XXI | end to be pursued. Here a man may suspend the act of his 305 II, XXI | it comes to pass that a man may justly incur punishment, 306 II, XXI | consequences are quite removed, a man never chooses amiss: he 307 II, XXI | after them. Change but a man’s view of these things; 308 II, XXI | ready to “render to every man according to his deeds; 309 II, XXI | speaking of is not what one man may think of the determination 310 II, XXI | another, but what every man himself must confess to 311 II, XXI | wrong judgment which every man himself must confess to 312 II, XXI | accompanied, the very moment a man takes off his glass, with 313 II, XXI | a further distance, to a man that will not, by a right 314 II, XXI | ii) Inadvertency: When a man overlooks even that which 315 II, XXI | would signify nothing. If a man sees what would do him good 316 II, XXI | necessary to it;—when a man misses his great end, happiness, 317 II, XXI | matter is,—Whether it be in a man’s power to change the pleasantness 318 II, XXI | well-seasoned dish, suited to a man’s palate, may move the mind 319 II, XXI | that comes to the pious man, if he mistakes, be the 320 II, XXI | the other side, the sober man ventures nothing against 321 II, XXI | not to pass. If the good man be in the right, he is eternally 322 II, XXI | other side, if the wicked man be in the right, he is not 323 II, XXI | ultimately determines the man; who could not be free if 324 II, XXI | in an indifferency of the man; antecedent to the determination 325 II, XXI | indifferency not of the man, (for after he has once 326 II, XXI | operative powers of the man, which remaining equally 327 II, XXI | indifferency reaches, a man is free, and no further: 328 II, XXII | the understanding. For the man who first framed the idea 329 II, XXII | existence of things. Thus a man may come to have the idea 330 II, XXII | though the killing of an old man be as fit in nature to be 331 II, XXII | complex idea, as the killing a man’s father; yet, there being 332 II, XXII | that of killing a young man, or any other man.~5. The 333 II, XXII | young man, or any other man.~5. The cause of making 334 II, XXII | which power or ability in man of doing anything, when 335 II, XXII | ideas of colours to a blind man. And therefore many words 336 II, XXIII | come to have the ideas of a man, horse, gold, water, &c.; 337 II, XXIII | signify to others, v.g. man, horse, sun, water, iron: 338 II, XXIII | it be gold, horse, iron, man, vitriol, bread, but what 339 II, XXIII | sensible parts, so on a man, as to make him have the 340 II, XXIII | capable to produce in a man the idea of white.~11. The 341 II, XXIII | senses, seeing, were in any man a thousand or a hundred 342 II, XXIII | if I may so call them) a man could penetrate further 343 II, XXIII | For how much would that man exceed all others in knowledge, 344 II, XXIII | noise, and perhaps, to a man who has long observed this 345 II, XXIII | separate them? A considering man will, I suppose, be here 346 II, XXIII | satisfy his own, or another man’s understanding.~26. The 347 II, XXIV | single substances, as of man, horse, gold, violet, apple, & 348 II, XXIV | one idea as the idea of a man: and the great collective 349 II, XXIV | make one idea, than how a man should make one idea; it 350 II, XXIV | up the composition of a man, and consider them all together 351 II, XXV | when I consider him as a man, I have nothing in my mind 352 II, XXV | complex idea of the species, man. So likewise, when I say 353 II, XXV | when I say Caius is a white man, I have nothing but the 354 II, XXV | bare consideration of a man who hath that white colour. 355 II, XXV | far different ideas of a man, may yet agree in the notion 356 II, XXV | superinduced to the substance, or man, and refers only to an act 357 II, XXV | act of that thing called man whereby he contributed to 358 II, XXV | one of his own kind, let man be what it will.~5. Change 359 II, XXV | and words: v.g. one single man may at once be concerned 360 II, XXV | distinct than that we have of a man; or, if you will, paternity 361 II, XXV | sundry ideas is necessary. A man, if he compares two things 362 II, XXV | yet the perfect idea of a man. For significant relative 363 II, XXV | are relative words: v.g. a man, black, merry, thoughtful, 364 II, XXV | supposed really to exist in the man thus denominated; but father, 365 II, XXVI | existence before, as this man, this egg, rose, or cherry, & 366 II, XXVI | call it alteration. Thus a man is generated, a picture 367 II, XXVI | the ordinary duration of a man to be seventy years, when 368 II, XXVI | seventy years, when we say a man is young, we mean that his 369 II, XXVI | duration of this or that man, to the idea of that duration 370 II, XXVI | names to other things; for a man is called young at twenty 371 II, XXVI | Thus, when we say a weak man, we mean one that has not 372 II, XXVII | receive it.~6. The identity of man. This also shows wherein 373 II, XXVII | the identity of the same man consists; viz. in nothing 374 II, XXVII | shall place the identity of man in anything else, but, like 375 II, XXVII | mad and sober, the same man, by any supposition, that 376 II, XXVII | Caesar Borgia, to be the same man. For if the identity of 377 II, XXVII | soul alone makes the same man; and there be nothing in 378 II, XXVII | may have been the same man: which way of speaking must 379 II, XXVII | strange use of the word man, applied to an idea out 380 II, XXVII | yet say that hog were a man or Heliogabalus.~7. Idea 381 II, XXVII | substance, another the same man, and a third the same person, 382 II, XXVII | same person, if person, man, and substance, are three 383 II, XXVII | little consider.~8. Same man. An animal is a living organized 384 II, XXVII | minds, of which the sound man in our mouths is the sign, 385 II, XXVII | would call him still a man; or whoever should hear 386 II, XXVII | one was a dull irrational man, and the other a very intelligent 387 II, XXVII | it, what it thought that man was, pointing to the prince. 388 II, XXVII | a very honest and pious man: I leave it to naturalists 389 II, XXVII | imagined that so able a man as he, who had sufficiency 390 II, XXVII | so close, not only on a man whom he mentions as his 391 II, XXVII | that makes the idea of a man in most people’s sense: 392 II, XXVII | if that be the idea of a man, the same successive body 393 II, XXVII | to the making of the same man.~9. Personal identity. This 394 II, XXVII | consciousness that makes a man be himself to himself, personal 395 II, XXVII | more two persons, than a man be two men by wearing other 396 II, XXVII | passed for a very rational man, and the press has shown 397 II, XXVII | now the soul of any other man: but he now having no consciousness 398 II, XXVII | were now a part of this man; the same immaterial substance, 399 II, XXVII | goes to the making of a man. And thus may we be able, 400 II, XXVII | that makes the soul the man, be enough to make the same 401 II, XXVII | enough to make the same man. For should the soul of 402 II, XXVII | would say it was the same man? The body too goes to the 403 II, XXVII | too goes to the making the man, and would, I guess, to 404 II, XXVII | everybody determine the man in this case, wherein the 405 II, XXVII | would not make another man: but he would be the same 406 II, XXVII | same person, and the same man, stand for one and the same 407 II, XXVII | what makes the same spirit, man, or person, we must fix 408 II, XXVII | fix the ideas of spirit, man, or person in our minds; 409 II, XXVII | whatsoever state, make the same man; yet it is plain, consciousness, 410 II, XXVII | person, but not from the man. But yet possibly it will 411 II, XXVII | which, in this case, is the man only. And the same man being 412 II, XXVII | the man only. And the same man being presumed to be the 413 II, XXVII | be possible for the same man to have distinct incommunicable 414 II, XXVII | it is past doubt the same man would at different times 415 II, XXVII | laws not punishing the mad man for the sober man’s actions, 416 II, XXVII | the mad man for the sober man’s actions, nor the sober 417 II, XXVII | s actions, nor the sober man for what the mad man did,— 418 II, XXVII | sober man for what the mad man did,—thereby making them 419 II, XXVII | person was no longer in that man.~21. Difference between 420 II, XXVII | Difference between identity of man and of person. But yet it 421 II, XXVII | Socrates, the same individual man, should be two persons. 422 II, XXVII | or the same individual man.~First, it must be either 423 II, XXVII | allowed possible that a man born of different women, 424 II, XXVII | distant times, may be the same man. A way of speaking which, 425 II, XXVII | it possible for the same man to be two distinct persons, 426 II, XXVII | after it, cannot be the same man any way, but by the same 427 II, XXVII | difficulty to allow the same man to be the same person. But 428 II, XXVII | infant Socrates the same man with Socrates after the 429 II, XXVII | whatsoever to some men makes a man, and consequently the same 430 II, XXVII | consequently the same individual man, wherein perhaps few are 431 II, XXVII | absurdities.~22. But is not a man drunk and sober the same 432 II, XXVII | much the same person as a man that walks, and does other 433 II, XXVII | whether the day and the night—man would not be two as distinct 434 II, XXVII | distinct bodies, as much as one man is the same in two distinct 435 II, XXVII | the thinking substance in man must be necessarily supposed 436 II, XXVII | consciousness, it is no more of a man’s self than any other matter 437 II, XXVII | so than a part of another man’s self is a part of me: 438 II, XXVII | for this self. Wherever a man finds what he calls himself, 439 II, XXVII | at all. For, supposing a man punished now for what he 440 II, XXVII | matters), the soul of a man for an immaterial substance, 441 II, XXVII | make up for that time one man: as well as we suppose a 442 II, XXVII | yesterday should be a part of a man’s body to-morrow, and in 443 II, XXVII | to he our complex idea of man makes the same man. For, 444 II, XXVII | idea of man makes the same man. For, supposing a rational 445 II, XXVII | spirit be the idea of a man, it is easy to know what 446 II, XXVII | to know what is the same man, viz. the same spirit—whether 447 II, XXVII | a body—will be the same man. Supposing a rational spirit 448 II, XXVII | conformation of parts to make a man; whilst that rational spirit, 449 II, XXVII | remains, it will be the same man. But if to any one the idea 450 II, XXVII | to any one the idea of a man be but the vital union of 451 II, XXVII | particles, it will be the same man. For, whatever be the composition 452 II, XXVIII| men, obliged to obey one man. A citizen, or a burgher, 453 II, XXVIII| hopes of impunity. But no man escapes the punishment of 454 II, XXVIII| least thought or sense of a man about him, can live in society 455 II, XXVIII| which are to be found in a man, and of some action, whereby 456 II, XXVIII| perception and motion in the man; all which simple ideas 457 II, XXVIII| challenging and fighting with a man, as it is a certain positive 458 II, XXVIII| substances, where one name, v.g. man, is used to signify the 459 II, XXVIII| can be more. For when a man says “honey is sweeter than 460 II, XXVIII| idea, signified by the word man; secondly, those sensible 461 II, XXVIII| friend, being taken for a man who loves and is ready to 462 II, XXVIII| comprehended in the word man, or intelligent being; secondly, 463 II, XXVIII| know what it is for one man to be born of a woman, viz. 464 II, XXVIII| know what it is for another man to be born of the same woman 465 II, XXIX | things. Now every idea a man has, being visibly what 466 II, XXIX | said to be the picture of a man, or Caesar, then any one 467 II, XXIX | belong more to the name man, or Caesar, than to the 468 II, XXIX | from those signified by man, or Caesar. But when a cylindrical 469 II, XXIX | presently sees that it is a man, or Caesar; i.e. that it 470 II, XXIX | is. And therefore when a man designs, by any name, a 471 II, XXIX | a name stands in another man’s use of it. From the first 472 II, XXIX | follows confusion in a man’s own reasonings and opinions 473 II, XXIX | confused in another. In a man who speaks of a chiliaedron, 474 II, XXX | is plain that the mind of man uses some kind of liberty 475 II, XXX | comes it to pass that one man’s idea of gold, or justice, 476 II, XXX | thought fantastical: as if a man would give the name of justice 477 II, XXX | reality of ideas. For a man to be undisturbed in danger, 478 II, XXXI | this case, making the other man’s idea the pattern of his 479 II, XXXI | in thinking, as the other man’s word or sound is the pattern 480 II, XXXI | to be a sign of the other man’s idea, (to which, in its 481 II, XXXI | whether he called himself a man, with any other meaning 482 II, XXXI | having the real essence of a man? And yet if you demand what 483 II, XXXI | many and various, that no man’s complex idea contains 484 II, XXXI | idea of gold as any one man yet has in his; and yet 485 II, XXXI | intends them to be. Besides, a man has no idea of substance 486 II, XXXII | Thus the two ideas of a man and a centaur, supposed 487 II, XXXII | be so mistaken. Because a man, by his senses and every 488 II, XXXII | than to any other. When a man is thought to have a false 489 II, XXXII | discern.~15. Though one man’s idea of blue should be 490 II, XXXII | a violet produced in one man’s mind by his eyes were 491 II, XXXII | marigold produced in another man’s, and vice versa. For, 492 II, XXXII | never be known, because one man’s mind could not pass into 493 II, XXXII | could not pass into another man’s body, to perceive what 494 II, XXXII | falsehood in the ideas; as if a man ignorant in the English 495 II, XXXII | idea of such an action of a man who forbears to afford himself 496 II, XXXII | judged agreeable to another man’s idea, without being so. 497 II, XXXII | in comparison of what a man that has several ways tried 498 II, XXXII | all that the most expert man knows are but a few, in 499 II, XXXII | called false. To conclude, a man having no notion of anything 500 II, XXXII | legs, arms, and body of a man, and join to this a horse’