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| Alphabetical [« »] melts 1 memories 21 memory 121 men 963 menace 1 menage 1 menagiana 1 | Frequency [« »] 974 can 970 man 964 may 963 men 952 his 900 has 884 these | John Locke An essay concerning human understanding IntraText - Concordances men |
Book, Chapter
1 Ded | amongst those who judge of men’s heads, as they do of their 2 Read | Essay for the information of men of large thoughts and quick 3 Read | coarse thoughts, is fitted to men of my own size, to whom, 4 Read | and consequently expects men should read, that wherein 5 Read | more than better writers. Men’s principles, notions, and 6 Read | pleases or displeases all men. I acknowledge the age we 7 Read | ingenious and industrious men had not been much cumbered 8 Read | parts of knowledge that men are most concerned to be 9 Read | inspection into the working of men’s minds, and a stricter 10 Read | concerning the third rule which men refer their actions to, 11 Read | and enumerating the rules men make use of in moral relations, 12 Read | nature of things,” though men generally do judge of and 13 Read | the several societies of men, according to which they 14 Read | The taking notice that men bestow the names of “virtue” 15 Read | general measure of what men called virtue and vice throughout 16 Read | for reasons I there give, men, in that way of denominating 17 Read | one in this, it misleading men’s thoughts by an insinuation, 18 Read | familiar and frequent in men’s mouths, I have reason 19 Read | as more likely to direct men’s thoughts to my meaning 20 Read | obscurity and confusion in men’s thoughts and discourses.~ 21 Read | of ideas that enter into men’s discourses and reasonings. 22 Read | and distinct: and where men have got such determined 23 Read | to that precise idea. If men had such determined ideas 24 Int | are to be found amongst men, so various, different, 25 Int | inhabitants of this our mansion. Men have reason to be well satisfied 26 Int | sight of their own duties. Men may find matter sufficient 27 Int | its comprehension. Thus men, extending their inquiries 28 Int | not comprehensible by us, men would perhaps with less 29 Int | there are such ideas in men’s minds: every one is conscious 30 Int | of them in himself; and men’s words and actions will 31 I, I | established opinion amongst some men, that there are in the understanding 32 I, I | parts of this Discourse) how men, barely by the use of their 33 I, I | impressions which the souls of men receive in their first beings, 34 I, I | any other way shown how men may come to that universal 35 I, I | and assent to it.~6. That men know them when they come 36 I, I | usually answered, that all men know and assent to them, 37 I, I | either that as soon as men come to the use of reason 38 I, I | the use and exercise of men’s reason, assists them in 39 I, I | that by the use of reason men may discover these principles, 40 I, I | them. But how can these men think the use of reason 41 I, I | what he knew before: and if men have those innate impressed 42 I, I | is in effect to say, that men know and know them not at 43 I, I | maxims, if by saying, that “men know and assent to them, 44 I, I | general propositions. I grant, men come not to the knowledge 45 I, I | therefore, a necessity that men should come to the use of 46 I, I | general truths; but deny that men’s coming to the use of reason 47 I, I | that this saying, that men know and assent to these 48 I, I | and assented to were, when men come to the use of reason; 49 I, I | much truth as the time when men come to the use of reason,) 50 I, I | they are innate because men assent to them when they 51 I, I | I agree then with these men of innate principles, that 52 I, I | by this proposition, that men “assent to them when they 53 I, I | assenting to these maxims, when men come to the use of reason, 54 I, I | therefore of general assent when men come to the use of reason, 55 I, I | afterwards acquired and learnt, men have endeavoured to secure 56 I, I | in understood: seeing all men, even children, as soon 57 I, I | prove them innate. For since men never fail after they have 58 I, I | understanding the terms, that men would have those maxims 59 I, I | necessarily assent to. If these men will be true to their own 60 I, I | many innate propositions as men have distinct ideas, but 61 I, I | distinct ideas, but as many as men can make propositions wherein 62 I, I | This cannot be denied, that men grow first acquainted with 63 I, I | instances. These, when observing men have made them, unobserving 64 I, I | have made them, unobserving men, when they are proposed 65 I, I | be thought innate, which men admit at first hearing; 66 I, I | to lie this fallacy, that men are supposed not to be taught 67 I, I | time. But then, by these men’s own confession, they cannot 68 I, I | as soon as proposed to men grown up, who have attained 69 I, I | immediately on the soul, (as these men suppose,) can have no dependence 70 I, I | think, according to these men’s principles, that all these 71 I, II | the ignorance wherein many men are of them, and the slowness 72 I, II | owned as principles by all men. Whether there be any such 73 I, II | principles, wherein all men do agree, I appeal to any 74 I, II | contracts, is that which most men seem to agree in. This is 75 I, II | to?~3. Objection: “though men deny them in their practice, 76 I, II | always thought the actions of men the best interpreters of 77 I, II | it is certain that most men’s practices, and some men’ 78 I, II | men’s practices, and some men’s open professions, have 79 I, II | for it only amongst grown men,) without which it is impossible 80 I, II | imprinted on the minds of men; and that from the very 81 I, II | in keeping compacts. That men should keep their compacts 82 I, II | which are to be found among men, according to the different 83 I, II | and law of a God, who sees men in the dark, has in his 84 I, II | the outward acknowledgment men pay to them in their words 85 I, II | proves not so much as that men assent to them inwardly 86 I, II | of this life, make many men own an outward profession 87 I, II | that transgress them.~7. Men’s actions convince us that 88 I, II | the professions of most men, but think their actions 89 I, II | contrary to that interest men sacrifice to, when they 90 I, II | written on their hearts, many men may, by the same way that 91 I, II | innate principles; since some men with the same bent of conscience 92 I, II | But I cannot see how any men should ever transgress those 93 I, II | rapes, are the sports of men set at liberty from punishment 94 I, II | abroad to take a view of men as they are, we shall find 95 I, II | think they merit by.~10. Men have contrary practical 96 I, II | into the several tribes of men, and with indifferency survey 97 I, II | fashion of whole societies of men, governed by practical opinions 98 I, II | the objection good where men, though they transgress, 99 I, II | conceive that a whole nation of men should all publicly reject 100 I, II | their minds. It is possible men may sometimes own rules 101 I, II | that a whole society of men should publicly and professedly 102 I, II | nor be ignorant that all men they should have to do with 103 I, II | suppose, that whole nations of men should, both in their professions 104 I, II | of the greatest part of men, fewest people have had 105 I, II | directs the actions of all men; or else, that it is a truth 106 I, II | it is a truth which all men have imprinted on their 107 I, II | principle which influences all men’s actions, is what I have 108 I, II | innate truth, known to all men, is also false. For, “Parents 109 I, II | considering man.~13. If men can be ignorant of what 110 I, II | it being impossible that men should, without shame or 111 I, II | law-maker, or the like, may make men give way to a present appetite; 112 I, II | are breaking it? Whether men, at the same time that they 113 I, II | indeed there are lodged in men’s appetites; but these are 114 I, II | full swing they would carry men to the overturning of all 115 I, II | imprinted on the minds of all men as a law, all men must have 116 I, II | of all men as a law, all men must have a certain and 117 I, II | the breach of it. For if men can be ignorant or doubtful 118 I, II | all secured by them; but men are in the same uncertain 119 I, II | difference there is amongst men in their practical principles 120 I, II | justice be expected from those men who lay stress upon this 121 I, II | imprinted on the minds of men the foundations of knowledge 122 I, II | they are, in the variety men are distracted with. But, 123 I, II | need to teach them. Did men find such innate propositions 124 I, II | since even they who require men to believe that there are 125 I, II | foresee, that if different men of different sects should 126 I, II | truths. Nay, a great part of men are so far from finding 127 I, II | mankind, and thereby making men no other than bare machines, 128 I, II | imprinted on the minds of men by the hand of God, he proceeds 129 I, II | assured from history of many men, nay whole nations, who 130 I, II | written on the minds of all men, (however true and certain 131 I, II | fourth proposition (viz.”Men must repent of their sins”) 132 I, II | and vices were engraven in men’s minds, and were innate 133 I, II | should engrave principles in men’s minds, in words of uncertain 134 I, II | which amongst different men stand for different things: 135 I, II | the case of dumb and deaf men. When it shall be made out 136 I, II | it shall be made out that men ignorant of words, or untaught 137 I, II | no more;—when I say, all men shall be proved actually 138 I, II | worn out of the minds of men. Which assertion of theirs, 139 I, II | be proved; unless those men will think it reasonable 140 I, II | unfrequently done, when men, presuming themselves to 141 I, II | are innate; those that men of right reason admit, are 142 I, II | and those of our mind, are men of reason; therefore, we 143 I, II | some principles which all men do acknowledge and agree 144 I, II | out of the minds of many men: which is to say, that all 145 I, II | which is to say, that all men admit, but yet many men 146 I, II | men admit, but yet many men do deny and dissent from 147 I, II | principles, I desire these men to say, whether they can 148 I, II | numbers of opinions which, by men of different countries, 149 I, II | somewhere or other, that men even of good understanding 150 I, II | the truth of them.~22. How men commonly come by their principles. 151 I, II | which we may add, that when men so instructed are grown 152 I, II | human affairs; wherein most men cannot live without employing 153 I, II | is no wonder that grown men, either perplexed in the 154 I, II | to be questioned. And had men leisure, parts, and will, 155 I, II | shall think them, as most men do, the standards set up 156 I, II | means, it comes to pass than men worship the idols that have 157 I, II | foundation and footing, in most men, who through laziness or 158 I, II | all sorts and degrees of men. And he that shall deny 159 I, II | the method wherein most men proceed to the assurance 160 I, II | practical principles wherein all men agree; and therefore none 161 I, III | be found that many grown men want them.~4. “Identity,” 162 I, III | same soul, were the same men, though they lived several 163 I, III | in the understandings of men no innate idea of identity. 164 I, III | Now, whether the minds of men have naturally imprinted 165 I, III | few there be amongst grown men who have a clear and distinct 166 I, III | of such a notion out of men’s minds, any argument against 167 I, III | or names for them. For, men being furnished with words, 168 I, III | me that a whole nation of men should be anywhere found 169 I, III | reason, and the interest men will always have to mention 170 I, III | generally acknowledged, by men grown to maturity in all 171 I, III | God’s goodness, that all men should have an idea of Him, 172 I, III | imprint upon the minds of men characters and notions of 173 I, III | conclude that God hath done for men all that men shall judge 174 I, III | hath done for men all that men shall judge is best for 175 I, III | imprinted on the minds of men an idea of himself, but 176 I, III | fair characters, all that men ought to know or believe 177 I, III | one will think better for men, than that they should, 178 I, III | Romanists say it is best for men, and so suitable to the 179 I, III | reason, say it is better for men that every man himself should 180 I, III | hath not been wanting to men, without such original impressions 181 I, III | God various in different men. I grant that if there were 182 I, III | imprinted on the minds of men, we have reason to expect 183 I, III | frame in their minds an idea men have of a Deity, I shall 184 I, III | be thought that the ideas men have of God are the characters 185 I, III | under one and the same name, men have far different, nay 186 I, III | imprinted on the minds of all men speaking the same language, 187 I, III | not innate although wise men of all nations come to have 188 I, III | If it be said, that wise men of all nations came to have 189 I, III | the name; for those wise men being very few, perhaps 190 I, III | truest and best notions men have of God were not imprinted, 191 I, III | the wise and considerate men of the world, by a right 192 I, III | and inconsiderate part of men, making far the greater 193 I, III | innate, because all wise men had it, virtue too must 194 I, III | innate; for that also wise men have always had.~17. Odd, 195 I, III | ideas of God common among men. This was evidently the 196 I, III | in those nations to teach men to have true notions of 197 I, III | prevailed so far as to make men to have the same and the 198 I, III | doubt that there are many men, who, having not applied 199 I, III | on the understanding of men, it is most reasonable to 200 I, III | to-morrow; and yet millions of men may be well supposed to 201 I, III | print upon the minds of men some universal principles; 202 I, III | hereafter.~23. Difference of men’s discoveries depends upon 203 I, III | offer themselves to all men’s understanding; and some 204 I, III | employed; God having fitted men with faculties and means 205 I, III | their direction; which all men could not but know if they 206 I, III | purpose. And which since all men do not know, nor can distinguish 207 I, III | conclude there are no such.~24. Men must think and know for 208 I, III | principles may deserve from men, who will be apt to call 209 I, III | want a due respect to other men’s opinions; but, after all, 210 I, III | own thoughts than other men’s to find it. For I think 211 I, III | rationally hope to see with other men’s eyes, as to know by other 212 I, III | eyes, as to know by other men’s understandings. So much 213 I, III | knowledge. The floating of other men’s opinions in our brains, 214 I, III | innate principles. When men have found some general 215 I, III | made useful to some sort of men, who had the skill and office 216 I, III | examined the ways whereby men came to the knowledge of 217 I, III | to result in the minds of men from the being of things 218 I, III | that I can only appeal to men’s own unprejudiced experience 219 II, I | there, it is past doubt that men have in their minds several 220 II, I | received doctrine, that men have native ideas, and original 221 II, I | way, that there are few men that cannot recollect the 222 II, I | particular relishes.~7. Men are differently furnished 223 II, I | objects they converse with. Men then come to be furnished 224 II, I | diverted in looking abroad. Men’s business in them is to 225 II, I | that I always do so.~But men in love with their opinions 226 II, I | sleep, thinks, say these men. Whilst it thinks and perceives, 227 II, I | impossible supposition for the men I have here to do with, 228 II, I | all other animals. These men cannot then judge it impossible, 229 II, I | then, the bodies of two men with only one soul between 230 II, I | account of it.~14. That men dream without remembering 231 II, I | that the greatest part of men do, during all their lives, 232 II, I | nothing at all of? Most men, I think, pass a great part 233 II, I | less rational, then these men must say, that the soul 234 II, I | The dreams of sleeping men are, as I take it, all made 235 II, I | also to learn from these men who so confidently pronounce 236 II, I | one considers well these men’s way of speaking, one should 237 II, I | serve for but to make many men suspect that they have no 238 II, IV | not protrusion. And that men have ideas of space without 239 II, IV | of them, I know not how men, who have the same idea 240 II, VIII | mirror, and it would by most men be judged very extravagant 241 II, VIII | readily agrees to. And yet men are hardly to be brought 242 II, IX | to divers very ingenious men, he hardly ever met with 243 II, IX | are at all in the dark! Men that, by custom, have got 244 II, IX | which is to be found in some men. But this being in great 245 II, IX | may be perceived amongst men) cannot certainly be discovered 246 II, X | than consideration in grown men, makes both the old and 247 II, X | otherwise employed, as in men intent only on one thing; 248 II, X | blind. The memory of some men, it is true, is very tenacious, 249 II, X | to whom the thoughts of men’s hearts always lie open, 250 II, X | so little known to most men, that it seems almost incredible 251 II, XI | for innate truths;—because men, overlooking the true cause 252 II, XI | common observation,—that men who have a great deal of 253 II, XI | which may be observed in men, belonging to general ideas, 254 II, XI | And, on the other side, men who, through some defect 255 II, XI | produce suitable defects in men’s understandings and knowledge.~ 256 II, XI | truths; and they err as men do that argue right from 257 II, XI | which are usually, in most men’s minds, much more clear, 258 II, XI | understanding. If other men have either innate ideas 259 II, XI | examine the whole course of men in their several ages, countries, 260 II, XII | entertain the thoughts of men; yet I think they may be 261 II, XII | together, as an army of men, or flock of sheep—which 262 II, XIII | needless to go to prove that men perceive, by their sight, 263 II, XIII | simple mode of this idea. Men, for the use and by the 264 II, XIII | space are made familiar to men’s thoughts, they can, in 265 II, XIII | call place, being made by men for their common use, that 266 II, XIII | occasion for such designation; men consider and determine of 267 II, XIII | motion. The truth is, these men must either own that they 268 II, XIII | of it; which it is plain men have when they inquire and 269 II, XIII | not now argue with those men, who take the measure and 270 II, XIII | distinct. To conclude: whatever men shall think concerning the 271 II, XIII | distinct way of speaking.~28. Men differ little in clear, 272 II, XIII | For I am apt to think that men, when they come to examine 273 II, XIII | different names. I imagine that men who abstract their thoughts, 274 II, XIII | though amongst unthinking men, who examine not scrupulously 275 II, XIII | them not from the marks men use for them, but confound 276 II, XIII | they be learned, bookish men, devoted to some sect, and 277 II, XIII | happen that any two thinking men should really have different 278 II, XIII | floating imagination in men’s brains is presently of 279 II, XIV | is to me very clear, that men derive their ideas of duration 280 II, XIV | measure one of another. For men, in the measuring of the 281 II, XIV | earth, would as well serve men to reckon their years by 282 II, XIV | of time. Thus we see that men born blind count time well 283 II, XIV | notwithstanding the motion of the sun) men should in the antediluvian 284 II, XIV | ideas which had passed in men’s minds in the intervals; 285 II, XIV | parts unequal. And though men have, of late, made use 286 II, XIV | strange to me,—that whilst all men manifestly measured time 287 II, XIV | Hence we see that some men imagine the duration of 288 II, XV | there is nothing.~4. Why men more easily admit infinite 289 II, XV | attribute. And, therefore, when men pursue their thoughts of 290 II, XV | towards the original of men’s ideas, (as I am apt to 291 II, XVI | number applies itself to men, angels, actions, thoughts; 292 II, XVII | augmented to what proportion men please, or be stretched 293 II, XVII | contemporary. But if these men are of the mind, that they 294 II, XVII | after all this, there be men who persuade themselves 295 II, XVII | capacities. For, whilst men talk and dispute of infinite 296 II, XVII | exercise to the thoughts of men than those do. I pretend 297 II, XVII | themselves, as well as all other men, got the first ideas which 298 II, XVIII | small between them. Whether men have neglected these modes, 299 II, XVIII | the great concernment of men being with men one amongst 300 II, XVIII | concernment of men being with men one amongst another, the 301 II, XVIII | another, the knowledge of men, and their actions, and 302 II, XVIII | That this is so, and that men in framing different complex 303 II, XVIII | generally framed in the minds of men not conversant about these 304 II, XVIII | by the greatest part of men of the same language, are 305 II, XVIII | affairs and converse of men, they have not had names 306 II, XX | which works differently in men’s minds, sometimes producing 307 II, XX | us.~14. What passions all men have. These two last, envy 308 II, XX | therefore to be found in all men, because those other parts, 309 II, XX | think, to be found in all men. For we love, desire, rejoice, 310 II, XXI | to breed any confusion in men’s thoughts, by being supposed ( 311 II, XXI | the name faculty, which men have given to this power 312 II, XXI | difficulties that perplex men’s thoughts, and entangle 313 II, XXI | for the other; and that by men who would not willingly 314 II, XXI | it is that chiefly drives men into the enjoyments of a 315 II, XXI | it be questioned whether men are taken with them or no. 316 II, XXI | knowledge. Thus, how much soever men are in earnest and constant 317 II, XXI | good does not always raise men’s desires in proportion 318 II, XXI | serves at present to content men; and a few degrees of pleasure, 319 II, XXI | exercise of all the liberty men have, are capable of, or 320 II, XXI | God, if he will.~55. How men come to pursue different, 321 II, XXI | to pass, that, though all men desire happiness, yet their 322 II, XXI | and contrary choices that men make in the world do not 323 II, XXI | wine is naught.~56. All men seek happiness, but not 324 II, XXI | endeavour to delight all men with riches or glory (which 325 II, XXI | or glory (which yet some men place their happiness in) 326 II, XXI | you would to satisfy all men’s hunger with cheese or 327 II, XXI | Now these, to different men, are very different things. 328 II, XXI | different things. If, therefore, men in this life only have hope; 329 II, XXI | reason, why, though all men’s desires tend to happiness, 330 II, XXI | moved by the same object. Men may choose different things, 331 II, XXI | near concernment.~58. Why men choose what makes them miserable. 332 II, XXI | discover to us the reason why men in this world prefer different 333 II, XXI | courses. But yet, since men are always constant and 334 II, XXI | question still remains, How men come often to prefer the 335 II, XXI | various and contrary ways men take, though all aim at 336 II, XXI | and turn the courses of men’s lives from virtue, piety, 337 II, XXI | consider the wrong judgments men make of future good and 338 II, XXI | one great occasion that men often are not raised to 339 II, XXI | misery that attends all men after this life, depending 340 II, XXI | particularly for the misery that men often bring on themselves, 341 II, XXI | must confess to be so.~65. Men may err in comparing present 342 II, XXI | the comparison. Thus most men, like spendthrift heirs, 343 II, XXI | aching head which, in some men, are sure to follow not 344 II, XXI | to perfect nothing; when men enjoy what they can in present, 345 II, XXI | least degree of happiness. Men’s daily complaints are a 346 II, XXI | really tasted when enjoyed, men are apt enough to lessen 347 II, XXI | necessary to our happiness. All men desire happiness, that is 348 II, XXI | This is another occasion to men of judging wrong; when they 349 II, XXI | preposterous a thing to men, to make themselves unhappy 350 II, XXI | plain, in many cases he can. Men may and should correct their 351 II, XXI | a mistake to think that men cannot change the displeasingness 352 II, XXI | a part in the conduct of men towards their happiness, 353 II, XXI | paradox, if it be said, that men can make things or actions 354 II, XXI | misplaced, and the palates of men corrupted. Pains should 355 II, XXI | in their power, whereby men mislead themselves. This 356 II, XXI | in their power, may put men out of their way to happiness, 357 II, XXI | quite otherwise, and wicked men have not much the odds to 358 II, XXI | wonder at this variety in men’s opinions: impartial deductions 359 II, XXII | more in the thoughts of men, than in the reality of 360 II, XXII | languages and societies of men, several of those complex 361 II, XXII | have been in the minds of men, before they existed anywhere 362 II, XXII | it is by their names that men commonly regulate their 363 II, XXII | what it is that occasions men to make several combinations 364 II, XXII | to mark, or communicate men’s thoughts to one another 365 II, XXII | not in the minds of the men of other nations. Where 366 II, XXII | anywhere but in the minds of men, and there too have no longer 367 II, XXII | and as to the minds of men, where the ideas of these 368 II, XXII | themselves: thus, by seeing two men wrestle or fence, we get 369 II, XXII | communication be well had amongst men without such complex ideas, 370 II, XXII | names to them: and therefore men have settled names, and 371 II, XXII | the minds and mouths of men, yet other simple ideas, 372 II, XXIII | used, either by children or men, but that they know not 373 II, XXIII | experience and observation of men’s senses, taken notice of 374 II, XXIII | whether he and the rest of men could discourse concerning 375 II, XXIII | and the many qualities men assure themselves they perceive 376 II, XXIII | that the utmost force of men’s arms cannot separate them? 377 II, XXIV | of such a collection of men as make an army, though 378 II, XXIV | an army of ten thousand men should make one idea, than 379 II, XXIV | idea of a great number of men, and consider it as one, 380 II, XXV | relation may be the same in men who have far different ideas 381 II, XXV | this makes no small part of men’s thoughts and words: v.g. 382 II, XXV | for: v.g. comparing two men in reference to one common 383 II, XXVI | part of that which usually men attain to; and when we denominate 384 II, XXVI | to the end of that which men do not usually exceed. And 385 II, XXVI | outlasted several generations of men, we call not old, because 386 II, XXVI | power to move as usually men have, or usually those of 387 II, XXVI | of the usual strength of men, or men of such a size. 388 II, XXVI | usual strength of men, or men of such a size. The like 389 II, XXVII | will be possible that those men, living in distant ages, 390 II, XXVII | opinion that the souls of men may, for their miscarriages, 391 II, XXVII | What a company of white men are here! They asked it, 392 II, XXVII | to reason, and to other men to believe, as they please 393 II, XXVII | have been allowed to be men, and not parrots? For I 394 II, XXVII | persons, than a man be two men by wearing other clothes 395 II, XXVII | come to deal with these men, must show why personal 396 II, XXVII | makes the same person in men; which the Cartesians at 397 II, XXVII | the actions of any other men that ever existed? So that 398 II, XXVII | actions of either of those men, he is no more one self 399 II, XXVII | But whatsoever to some men makes a man, and consequently 400 II, XXVII | appears in the forgetfulness men often have of their past 401 II, XXVII | immaterial substance.~But let men, according to their diverse 402 II, XXVIII| other animals as well as men; but yet it is seldom said, 403 II, XXVIII| mention and take notice of men under these relations: from 404 II, XXVIII| of several duties amongst men: whereas, in brutes, men 405 II, XXVIII| men: whereas, in brutes, men having very little or no 406 II, XXVIII| proportioned to the notions men have, and the commerce of 407 II, XXVIII| them: and it is no wonder men should have framed no names 408 II, XXVIII| is a collection of armed men, obliged to obey one man. 409 II, XXVIII| this sort depending upon men’s wills, or agreement in 410 II, XXVIII| importing that reference, men usually take no notice of 411 II, XXVIII| conformity or disagreement men’s voluntary actions have 412 II, XXVIII| rules or laws, to which men generally refer, and by 413 II, XXVIII| set to the free actions of men, without annexing to it 414 II, XXVIII| 7. Laws. The laws that men generally refer their actions 415 II, XXVIII| bear to the first of these, men judge whether their actions 416 II, XXVIII| has set to the actions of men,—whether promulgated to 417 II, XXVIII| has given a rule whereby men should govern themselves, 418 II, XXVIII| to this law, it is that men judge of the most considerable 419 II, XXVIII| is another rule to which men refer their actions; to 420 II, XXVIII| nations and societies of men in the world, are constantly 421 II, XXVIII| be thought strange, that men everywhere should give the 422 II, XXVIII| societies, tribes, and clubs of men in the world: whereby several 423 II, XXVIII| that place. For, though men uniting into politic societies, 424 II, XXVIII| vice.~11. The measure that men commonly apply to determine 425 II, XXVIII| interest of different sorts of men, it fell out, that what 426 II, XXVIII| neglect of them. And therefore men, without renouncing all 427 II, XXVIII| it not. Nay, even those men whose practice was otherwise, 428 II, XXVIII| I make the law, whereby men judge of virtue and vice, 429 II, XXVIII| but the consent of private men, who have not authority 430 II, XXVIII| to be strong motives to men to accommodate themselves 431 II, XXVIII| laws some, nay perhaps most men, seldom seriously reflect 432 II, XXVIII| particular society. Solitude many men have sought, and been reconciled 433 II, XXVIII| censure, are those to which men variously compare their 434 II, XXVIII| and to be held by most men there worthy praise or blame, 435 II, XXVIII| contrariety to the law, men are apt to condemn whatever 436 II, XXVIII| comparison, which is made only by men’s thoughts, and is an idea 437 II, XXVIII| and is an idea only in men’s minds, men frequently 438 II, XXVIII| idea only in men’s minds, men frequently apply them to 439 II, XXIX | undetermined. Thus we may observe men who, not forbearing to use 440 II, XXIX | which most of all disorders men’s thoughts and discourses: 441 II, XXIX | those that for the most part men reason of within themselves, 442 II, XXIX | this neither accommodating men’s ease or vanity, nor serving 443 II, XXIX | it is no wonder that most men should use it themselves, 444 II, XXIX | found in the notions of men might, by care and ingenuity, 445 II, XXIX | causes no small error in men’s thoughts, and confusion 446 II, XXX | they have in the minds of men, there is nothing more required 447 II, XXXI | First, it is usual for men to make the names of substances 448 II, XXXI | but the ideas that are in men’s minds, they must constantly 449 II, XXXI | to their archetypes. That men (especially such as have 450 II, XXXI | essences are, it is plain men are ignorant, and know them 451 II, XXXI | depend. The common idea men have of iron is, a body 452 II, XXXI | more ordinary than that men should attribute the sorts 453 II, XXXI | finger is forwardly by most men supposed to have a real 454 II, XXXI | of ignorance.~7. Because men know not the real essences 455 II, XXXI | substances. Now, then, when men apply to this particular 456 II, XXXI | themselves is evident, in that men do rarely put into their 457 II, XXXI | make the complex idea in men’s minds of that sort of 458 II, XXXI | properties that are by divers men known of this metal, there 459 II, XXXI | will but consider how far men are yet from knowing all 460 II, XXXI | of light) to produce in men the sensation which I call 461 II, XXXII | these following:~5. Other men’s ideas; real existence; 462 II, XXXII | real essences, are what men usually refer their ideas 463 II, XXXII | conformable to that in other men’s minds, called by the same 464 II, XXXII | the same with what other men give those names to.~Secondly, 465 II, XXXII | supposed annexed to it.~8. How men suppose that their ideas 466 II, XXXII | consists. And hence it is that men are so forward to suppose, 467 II, XXXII | to the ideas which other men have, and commonly signify 468 II, XXXII | idea bitter: mush less are men apt to confound the names 469 II, XXXII | ideas to those of other men, called by the same names, 470 II, XXXII | different from those of other men, which are marked by the 471 II, XXXII | are the signs of in other men.~12. And why. The reason 472 II, XXXII | ideas of mixed modes, being men’s voluntary combinations 473 II, XXXII | each species being made by men alone, whereof we have no 474 II, XXXII | if the mind (as in most men I believe it does) judges 475 II, XXXII | should produce in several men’s minds different ideas 476 II, XXXII | with the ideas in other men’s minds. I am nevertheless 477 II, XXXII | any object in different men’s minds, are most commonly 478 II, XXXII | idea in the minds of other men, cannot properly for this 479 II, XXXII | the same that is in other men’s minds, signified by the 480 II, XXXIII| Something unreasonable in most men. There is scarce any one 481 II, XXXIII| reasonings, and actions of other men. The least flaw of this 482 II, XXXIII| often a great hand in it. Men of fair minds, and not given 483 II, XXXIII| of madness found in most men. I shall be pardoned for 484 II, XXXIII| a weakness to which all men are so liable, if this be 485 II, XXXIII| to be so united in some men’s minds, that it is very 486 II, XXXIII| hence it comes in different men to be very different, according 487 II, XXXIII| custom, in the minds of most men, I think nobody will question, 488 II, XXXIII| antipathies observable in men, which work as strongly, 489 II, XXXIII| I suspect, been by most men wholly overlooked.~9. Wrong 490 II, XXXIII| convenient enough, that some men cannot study in, and fashions 491 II, XXXIII| work whole societies of men to so universal a perverseness, 492 II, XXXIII| their reasons, and leads men of sincerity blindfold from 493 II, XXXIII| as it obtains, it hinders men from seeing and examining. 494 III, I | others, and the thoughts of men’s minds be conveyed from 495 III, I | there be other words which men make use of, not to signify 496 III, I | things, unawares suggested to men the originals and principles 497 III, II | came to be made use of by men as the signs of their ideas; 498 III, II | one language amongst all men; but by a voluntary imposition, 499 III, II | ideas who uses them. The use men have of these marks being 500 III, II | represents to himself other men’s ideas by some of his own,