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| Alphabetical [« »] knowest 2 knowing 105 knowingly 4 knowledge 869 known 199 knows 108 koinai 1 | Frequency [« »] 952 his 900 has 884 these 869 knowledge 868 such 859 at 848 more | John Locke An essay concerning human understanding IntraText - Concordances knowledge |
Book, Chapter
1 Ded | most abstract and general knowledge of things, beyond the ordinary 2 Read | in its progress towards Knowledge makes some discovery, which 3 Read | apprehensions; to such masters of knowledge I profess myself a scholar, 4 Read | that lies in the way to knowledge;—which certainly had been 5 Read | is nothing but the true knowledge of things, was thought unfit 6 Read | ignorance, and hindrance of true knowledge. To break in upon the sanctuary 7 Read | divinity, those parts of knowledge that men are most concerned 8 Read | them,” brings them into our knowledge.~P. 52 I find him express 9 Int | certainty, and extent of human knowledge, together with the grounds 10 Int | of the certainty of our knowledge; or the grounds of those 11 Int | means to attain a certain knowledge of it.~3. Method. It is 12 Int | bounds between opinion and knowledge; and examine by what measures, 13 Int | whereof we have no certain knowledge, we ought to regulate our 14 Int | shall endeavour to show what knowledge the understanding hath by 15 Int | truth yet we have no certain knowledge. And here we shall have 16 Int | affectation of an universal knowledge, to raise questions, and 17 Int | proportion and degree of knowledge he has bestowed on us, so 18 Int | How short soever their knowledge may come of an universal 19 Int | enough to lead them to the knowledge of their Maker, and the 20 Int | undervalue the advantages of our knowledge, and neglect to improve 21 Int | had no wings to fly.~6. Knowledge of our capacity a cure of 22 Int | everything, and disclaim all knowledge, because some things are 23 Int | other things escape our knowledge.~7. Occasion of this essay. 24 Int | considered, the extent of our knowledge once discovered, and the 25 I, I | shown how we come by any knowledge, sufficient to prove it 26 I, I | faculties, may attain to all the knowledge they have, without the help 27 I, I | attain as easy and certain knowledge of them as if they were 28 I, I | they say, is innate; the knowledge acquired. But then to what 29 I, I | capable to come to a certain knowledge of and assent to them; and, 30 I, I | forward to affirm that the knowledge of this maxim, “That it 31 I, I | of, whilst they make the knowledge of those principles to depend 32 I, I | reason assists us in the knowledge of these maxims, it is utterly 33 I, I | time before they have any knowledge of this maxim, “That it 34 I, I | grant, men come not to the knowledge of these general and more 35 I, I | reason before they get the knowledge of those general truths; 36 I, I | principles, that there is no knowledge of these general and self-evident 37 I, I | proves them innate. The knowledge of some truths, I confess, 38 I, I | foundations of all our other knowledge; as they are pretended to 39 I, I | understanding hath an implicit knowledge of these principles, but 40 I, I | is not all the acquired knowledge in the case: the ideas themselves, 41 I, I | showing by what steps and ways knowledge comes into our minds; and 42 I, I | are capable of thought, of knowledge, of assent, can it rationally 43 I, I | guide of all their acquired knowledge and future reasonings? This 44 I, I | the foundations of all our knowledge, which are not first known, 45 I, I | without which the undoubted knowledge of several other things 46 I, I | these and other parts of its knowledge? Or that the child has any 47 I, I | universal principles of knowledge? Their notions are few and 48 I, I | truth or advancement of knowledge. But of their small use 49 I, I | use for the improvement of knowledge I shall have occasion to 50 I, I | these “first principles” of knowledge and science are found not 51 I, II | we come not to a certain knowledge of them. But the ignorance 52 I, II | to be the principles of knowledge regulating our practice. 53 I, II | understanding, as the principles of knowledge, we could not but perceive 54 I, II | in us and influence our knowledge, as we do those others on 55 I, II | way that they come to the knowledge of other things, come to 56 I, II | transgressor. Without such a knowledge as this, a man can never 57 I, II | law, hopes to escape the knowledge or power of the law-maker, 58 I, II | prospect, such a certain knowledge as this, wantonly, and without 59 I, II | certain and unavoidable knowledge that certain and unavoidable 60 I, II | An evident indubitable knowledge of unavoidable punishment, 61 I, II | ignorant of, may attain to the knowledge of, by the use and due application 62 I, II | to distrust either their knowledge or charity, who, declaring 63 I, II | of men the foundations of knowledge and the rules of living, 64 I, II | measures must be taken from the knowledge of the actions themselves, 65 I, II | words, and antecedent to the knowledge of names; which rules a 66 I, II | principles) to truths, the knowledge whereof may be attained 67 I, II | by those of whose wisdom, knowledge, and piety they have an 68 I, II | those propositions of whose knowledge they can find in themselves 69 I, II | penetrate into the principles of knowledge, and trace truth to its 70 I, III | should be innate, or our knowledge of them be born with us. 71 I, III | are not, there can be no knowledge, no assent, no mental or 72 I, III | bitter? And is it from the knowledge of this principle that it 73 I, III | thence? Is it the actual knowledge of impossible est idem esse, 74 I, III | this way, want the idea and knowledge of God. It will, I doubt 75 I, III | deducible from every part of our knowledge, as that of a God is. For 76 I, III | in the dark, grope after knowledge, as St. Paul tells us all 77 I, III | original impressions of knowledge or ideas stamped on the 78 I, III | innate principles, attain a knowledge of a God, and other things 79 I, III | with those faculties of knowledge which he hath, was no more 80 I, III | first instances of human knowledge. But how late is it before 81 I, III | whereby their minds attain the knowledge they have, will think that 82 I, III | innate. Since then though the knowledge of a God be the most natural 83 I, III | all other perceptions and knowledge, every one will find it 84 I, III | attain great degrees of knowledge in them, and are ignorant 85 I, III | hath never examined it, his knowledge of it will be no perfecter 86 I, III | probable opinion, but hath no knowledge of the truth of it; which 87 I, III | by, to show how much our knowledge depends upon the right use 88 I, III | up the old foundations of knowledge and certainty, I cannot 89 I, III | rational and contemplative knowledge, if we sought it in the 90 I, III | possess of real and true knowledge. The floating of other men’ 91 I, III | whereby men came to the knowledge of many universal truths, 92 I, III | notions we can have of our own knowledge,—it hath been necessary 93 II, I | materials of reason and knowledge? To this I answer, in one 94 II, I | EXPERIENCE. In that all our knowledge is founded; and from that 95 II, I | two are the fountains of knowledge, from whence all the ideas 96 II, I | And how great a mass of knowledge soever he imagines to be 97 II, I | the matter of his future knowledge. It is by degrees he comes 98 II, I | since waking Socrates has no knowledge of, or concernment for that 99 II, I | it not myself? No man’s knowledge here can go beyond his experience. 100 II, I | The original of all our knowledge. In time the mind comes 101 II, I | said, the original of all knowledge. Thus the first capacity 102 II, I | as it were materials of knowledge, is not in its own power. 103 II, II | manner, and extent of our knowledge, one thing is carefully 104 II, II | the materials of all our knowledge, are suggested and furnished 105 II, II | faculties he has as little knowledge or apprehension as a worm 106 II, VI | discerning, reasoning, judging, knowledge, faith, &c., I shall have 107 II, VII | of these inquiries: the knowledge and veneration of him being 108 II, VII | the materials of all our knowledge. These, if they are not 109 II, VII | which is made all its other knowledge; all which it receives only 110 II, VII | materials of all that various knowledge, and more various fancies 111 II, IX | studious promoter of real knowledge, the learned and worthy 112 II, IX | out the memory of his past knowledge, and clearly wiped out the 113 II, IX | innate principles) is in his knowledge and intellectual faculties 114 II, IX | inlet of all materials of knowledge. Perception then being the 115 II, IX | step and degree towards knowledge, and the inlet of all the 116 II, IX | remote are they from that knowledge which is to be found in 117 II, IX | faculties, and the inlet of all knowledge in our minds. And I am apt 118 II, X | further progress towards knowledge, is that which I call retention; 119 II, X | thoughts, reasonings, and knowledge, could not proceed beyond 120 II, X | not much more happy in his knowledge than one that is perfectly 121 II, X | picture, all their past knowledge at once. This, we may conceive, 122 II, X | no small advantage to the knowledge of a thinking man,—if all 123 II, X | those ways, wherein the knowledge of separate spirits may 124 II, XI | operations of the Mind ~1. No knowledge without discernment. Another 125 II, XI | be capable of very little knowledge, though the bodies that 126 II, XI | consequence to its other knowledge, that so far as this faculty 127 II, XI | that directs them in the knowledge of several things, which 128 II, XI | appear not to have any knowledge of their number; for though 129 II, XI | that they have no use or knowledge of general words; since 130 II, XI | men’s understandings and knowledge.~13. Difference between 131 II, XI | that other source of our knowledge, which I call reflection; 132 II, XI | true beginning of human knowledge. And thus I have given a 133 II, XI | first beginnings of human knowledge;—whence the mind has its 134 II, XI | is to be framed all the knowledge it is capable of: wherein 135 II, XI | only passages I can find of knowledge to the understanding. These 136 II, XIII | the materials of all our knowledge; yet having treated of them 137 II, XIII | our ignorance to feign a knowledge where we have none, by making 138 II, XIV | those sources of all our knowledge, viz. sensation and reflection, 139 II, XIV | which a great part of our knowledge would be confused, and a 140 II, XIV | those two fountains of all knowledge before mentioned, viz. reflection 141 II, XV | man comprehends not in his knowledge or power all past and future 142 II, XV | they may far exceed man in knowledge and power, yet are no more 143 II, XV | accompanied with infinite knowledge and infinite power, He sees 144 II, XV | no more distant from His knowledge, no further removed from 145 II, XVIII | were so distinguished, that knowledge would not be of general 146 II, XVIII | one amongst another, the knowledge of men, and their actions, 147 II, XIX | judging, volition, and knowledge, which are some of the most 148 II, XXI | as little advanced our knowledge in that part of ourselves, 149 II, XXI | body, has helped us in the knowledge of physic. Not that I deny 150 II, XXI | that there is pleasure in knowledge: and for the pleasures of 151 II, XXI | another in the delight of knowledge: though each of them cannot 152 II, XXI | the want of any sort of knowledge. Thus, how much soever men 153 II, XXI | since the will supposes knowledge to guide its choice, all 154 II, XXI | why one followed study and knowledge, and another hawking and 155 II, XXI | only to inquire into the knowledge the mind has of things, 156 II, XXI | how the mind comes by that knowledge; rather than into their 157 II, XXII | are all the materials of knowledge or thought we have, or can 158 II, XXII | thoughts, apprehensions, and knowledge; and as much in the dark 159 II, XXIII | whereby we come by the knowledge of another power in fire, 160 II, XXIII | of their Author. Such a knowledge as this, which is suited 161 II, XXIII | perfect, clear, and adequate knowledge of them: that perhaps is 162 II, XXIII | creatures to lead us to the knowledge of the Creator, and the 163 II, XXIII | of the Creator, and the knowledge of our duty; and we are 164 II, XXIII | man exceed all others in knowledge, who had but the faculty 165 II, XXIII | have, attain to a perfect knowledge of things, yet they will 166 II, XXIII | imagine anything about the knowledge of angels but after this 167 II, XXIII | in itself within, have no knowledge beyond that, much less of 168 II, XXIII | discovering in ourselves knowledge, and the power of voluntary 169 II, XXIII | existence and duration; of knowledge and power; of pleasure and 170 II, XXIII | thus enlarge my idea of knowledge, by extending its comprehension 171 II, XXIII | of infinite or boundless knowledge. The same may also be done 172 II, XXIII | ideas of existence, power, knowledge, &c., makes that complex 173 II, XXIII | complex one of existence, knowledge, power, happiness, &c., 174 II, XXIII | extents and degrees of their knowledge, power, duration, happiness, & 175 II, XXIII | beings that have perfecter knowledge and greater happiness than 176 II, XXV | than what God; because the knowledge of one action, or one simple 177 II, XXV | whole materials of all our knowledge. To clear this, I shall 178 II, XXV | two fountains of all our knowledge, sensation and reflection, 179 II, XXVII | different ages without the knowledge of one another’s thoughts.~ 180 II, XXVII | suitable to their way of knowledge;—because, in these cases, 181 II, XXVIII| there being no part of knowledge wherein we should be more 182 II, XXVIII| what is his, without his knowledge or allowance, is properly 183 II, XXVIII| we could have no distinct knowledge at all. For, if I have a 184 II, XXIX | in its apprehension and knowledge of things—it will, perhaps, 185 II, XXIX | learning and superiority in knowledge, it is no wonder that most 186 II, XXXI | when they examine their own knowledge, will find in themselves, 187 II, XXXII | of the mind being towards knowledge; and finding that, if it 188 II, XXXII | therefore, to shorten its way to knowledge, and make each perception 189 II, XXXII | the easier enlarging its knowledge, either by contemplation 190 II, XXXII | so into sorts, that what knowledge it gets of any of them it 191 II, XXXII | which is its great business, knowledge. This, as I have elsewhere 192 II, XXXII | supposed to carry in them knowledge of their essences. If therefore 193 II, XXXII | usually takes in its way to knowledge, we shall I think find, 194 II, XXXII | name carried with it the knowledge of the species, or the essence 195 II, XXXII | both the rightness of our knowledge, and the propriety and intelligibleness 196 II, XXXII | for the improvement of our knowledge, or conveniency of life, 197 II, XXXII | themselves right, and the knowledge about them right and true 198 II, XXXII | about them right and true knowledge; but when we come to refer 199 II, XXXIII| worthy man, upon his own knowledge, as I report it; and I dare 200 II, XXXIII| instruments, or materials of our knowledge, the method I at first proposed 201 II, XXXIII| makes of them, and what KNOWLEDGE we have by them. This was 202 II, XXXIII| clearly and distinctly of our knowledge, which all consists in propositions, 203 III, I | original of all our notions and knowledge, if we remark how great 204 III, I | principles of all their knowledge: whilst, to give names that 205 III, I | subservient to instruction and knowledge, it will be convenient to 206 III, I | clearness or order concerning knowledge: which, being conversant 207 III, III | fitted for enlargement of knowledge. Thirdly, But yet, granting 208 III, III | use for the improvement of knowledge: which, though founded in 209 III, III | proceedings of their minds in knowledge. And he that thinks general 210 III, III | very much perplexed the knowledge of natural things. The frequent 211 III, III | unserviceable to any part of our knowledge, that that alone were sufficient 212 III, III | within the reach of our knowledge: which, when seriously considered, 213 III, III | and communication of their knowledge, which would advance but 214 III, V | the ends of real truth and knowledge, as when they really exist. 215 III, V | yet, in respect of carnal knowledge, they are both taken in 216 III, V | concernment it is to the certain knowledge of general truth, we shall 217 III, V | and how much all sorts of knowledge, discourse, and conversation 218 III, V | greatest hindrances of true knowledge, but are so well thought 219 III, VI | different: and had we such a knowledge of that constitution of 220 III, VI | us no further towards the knowledge and distinction of substances, 221 III, VI | ourselves the idea of existence, knowledge, power and pleasure—each 222 III, VI | particular ideas of existence, knowledge, will, power, and motion, & 223 III, VI | that seem to have as much knowledge and reason as some that 224 III, VI | them. For, having no other knowledge of any substance but of 225 III, VI | within the reach of our knowledge when we think of those things, 226 III, VI | extent and certainty of our knowledge than we at first imagine.~ 227 III, VI | faculties to attain the knowledge of them but what one of 228 III, VI | man, not content with the knowledge of these, as I may say, 229 III, VIII | mind will, by its intuitive knowledge, perceive their difference, 230 III, VIII | mistaken pretenders to a knowledge that they had not, which 231 III, IX | in its search after true knowledge. These two uses are very 232 III, IX | most part, from our want of knowledge, and inability to penetrate 233 III, IX | extent and certainty of our knowledge, I found it had so near 234 III, IX | and pertinently concerning knowledge: which being conversant 235 III, IX | separable from our general knowledge. At least they interpose 236 III, IX | small obstacle in the way to knowledge; which I conclude we are 237 III, IX | language, as the instrument of knowledge, more thoroughly weighed, 238 III, IX | themselves cease; and the way to knowledge, and perhaps peace too, 239 III, X | the imperfection of human knowledge,) which they have been fain 240 III, X | more than to discover the knowledge and truth of things: and 241 III, X | opposite to the ways of knowledge, hath yet passed hitherto 242 III, X | their great and universal knowledge, easier a great deal to 243 III, X | destroys the instruments of knowledge and communication. Thus 244 III, X | inquisitive men from true knowledge, hath been propagated in 245 III, X | us for the improvement of knowledge and bond of society, should 246 III, X | not be thought learning or knowledge to do so?~14. IV. By taking 247 III, X | their very entrance upon knowledge, and have found their masters 248 III, X | our words convey so little knowledge or certainty in our discourses 249 III, X | philosophical inquiries. Knowledge and reasoning require precise 250 III, X | them: yet, where truth and knowledge are concerned in the case, 251 III, X | Thirdly, thereby to convey the knowledge of things: language is either 252 III, X | Therewith to convey the knowledge of things. Thirdly, There 253 III, X | things. Thirdly, There is no knowledge of things conveyed by men’ 254 III, X | more advanced thereby in knowledge, than he would be in learning, 255 III, X | one jot in real and true knowledge.~31. Summary. He that hath 256 III, X | wants the materials of true knowledge in his understanding, and 257 III, X | than dry truth and real knowledge, figurative speeches and 258 III, X | avoided; and where truth and knowledge are concerned, cannot but 259 III, X | improvement of truth and knowledge is the care and concern 260 III, XI | whereby the improvements of knowledge are conveyed from one man 261 III, XI | proportion only to their knowledge.~3. But yet necessary to 262 III, XI | improvement or hindrance of knowledge amongst mankind. How many 263 III, XI | without any clear judgment or knowledge?~5. Has made men more conceited 264 III, XI | discoveries, reasonings, and knowledge, from one to another, he 265 III, XI | corrupt the fountains of knowledge, which are in things themselves, 266 III, XI | as an enemy to truth and knowledge. And yet who can wonder 267 III, XI | the sciences and parts of knowledge have been so overcharged 268 III, XI | think him a champion for knowledge, truth, and peace, and not 269 III, XI | inquiries after philosophical knowledge, and in controversies about 270 III, XI | the improvement of their knowledge, come to have ideas different 271 III, XI | in which consists perfect knowledge. Nor let any one object, 272 III, XI | occasion: since thereby moral knowledge may be brought to so great 273 III, XI | substances coming under our knowledge. For though the sound man, 274 III, XI | 23. A reflection on the knowledge of corporeal things possessed 275 III, XI | the foundation of all our knowledge of corporeal things lies 276 III, XI | separate from bodies, (whose knowledge and ideas of these things 277 III, XI | The whole extent of our knowledge or imagination reaches not 278 III, XI | manner how they come by that knowledge exceeds our conceptions.~ 279 III, XI | all those who search after knowledge and philosophical verity, 280 III, XI | of useful truths, and the knowledge of things, as they are to 281 III, XI | for the improvement of our knowledge how they are called.~25. 282 III, XI | man not to have a certain knowledge of anything, but by the 283 IV | BOOK IV~Of Knowledge and Probability~ 284 IV, I | Chapter I~Of Knowledge in General ~1. Our knowledge 285 IV, I | Knowledge in General ~1. Our knowledge conversant about our ideas 286 IV, I | it is evident that our knowledge is only conversant about 287 IV, I | conversant about them.~2. Knowledge is the perception of the 288 IV, I | disagreement of two ideas. Knowledge then seems to me to be nothing 289 IV, I | perception is, there is knowledge, and where it is not, there, 290 IV, I | we always come short of knowledge. For when we know that white 291 IV, I | without it there could be no knowledge, no reasoning, no imagination, 292 IV, I | no room for any positive knowledge at all, if we could not 293 IV, I | gold, that it is fixed, our knowledge of this truth amounts to 294 IV, I | suppose, contained all the knowledge we have, or are capable 295 IV, I | the several degrees of our knowledge, but that it is necessary 296 IV, I | acceptations of the word knowledge.~8. Knowledge is either 297 IV, I | of the word knowledge.~8. Knowledge is either actual or habitual. 298 IV, I | each of which is called knowledge.~I. There is actual knowledge, 299 IV, I | knowledge.~I. There is actual knowledge, which is the present view 300 IV, I | think, one may call habitual knowledge. And thus a man may be said 301 IV, I | thing at once, if men had no knowledge of any more than what they 302 IV, I | at one time.~9. Habitual knowledge is of two degrees. Of habitual 303 IV, I | two degrees. Of habitual knowledge there are, also, vulgarly 304 IV, I | whereof we have an intuitive knowledge; where the ideas themselves, 305 IV, I | something between opinion and knowledge; a sort of assurance which 306 IV, I | certainty, and is in effect true knowledge. That which is apt to mislead 307 IV, I | the reviving of some past knowledge) that he was once certain 308 IV, I | mathematics afford general knowledge. If then the perception, 309 IV, I | not a sufficient ground of knowledge, there could be no knowledge 310 IV, I | knowledge, there could be no knowledge of general propositions 311 IV, I | triangle or circle, his knowledge would not reach beyond that 312 IV, I | could never come to the knowledge of any general propositions. 313 IV, I | shows that demonstrative knowledge is much more imperfect than 314 IV, II | II~Of the Degrees of our Knowledge ~1. Of the degrees, or differences 315 IV, II | differences in clearness, of our knowledge: 1. Intuitive. All our knowledge 316 IV, II | knowledge: 1. Intuitive. All our knowledge consisting, as I have said, 317 IV, II | faculties, and in our way of knowledge, are capable of, it may 318 IV, II | different clearness of our knowledge seems to me to lie in the 319 IV, II | think we may call intuitive knowledge. For in this the mind is 320 IV, II | other idea: and this kind of knowledge is the clearest and most 321 IV, II | capable of. This part of knowledge is irresistible, and, like 322 IV, II | and evidence of all our knowledge; Which certainty every one 323 IV, II | that, in the next degree of knowledge which I call demonstrative, 324 IV, II | without which we cannot attain knowledge and certainty.~2. II. Demonstrative. 325 IV, II | Demonstrative. The next degree of knowledge is, where the mind perceives 326 IV, II | ideas, there be certain knowledge; yet it does not always 327 IV, II | immediate, no intuitive knowledge. In this case the mind is 328 IV, II | easy and ready as intuitive knowledge. This knowledge, by intervening 329 IV, II | intuitive knowledge. This knowledge, by intervening proofs, 330 IV, II | so ready, as in intuitive knowledge. For, though in demonstration 331 IV, II | intuitive and demonstrative knowledge is, that, though in the 332 IV, II | doubt; which in intuitive knowledge cannot happen to the mind 333 IV, II | ideas that produce intuitive knowledge. If the eyes have lost the 334 IV, II | Not so clear as intuitive knowledge. It is true, the perception 335 IV, II | the object, it produces a knowledge; but it is still, in every 336 IV, II | weak eyes. Thus it is with knowledge made out by a long train 337 IV, II | Each step in demonstrated knowledge must have intuitive evidence. 338 IV, II | reason makes in demonstrative knowledge, there is an intuitive knowledge 339 IV, II | knowledge, there is an intuitive knowledge of that agreement or disagreement 340 IV, II | disagreement, there is no knowledge produced: if it be perceived 341 IV, II | itself, it is intuitive knowledge: if it cannot be perceived 342 IV, II | reasoning that produces knowledge, has intuitive certainty; 343 IV, II | imperfect than intuitive knowledge, and men embrace often falsehood 344 IV, II | necessity of this intuitive knowledge, in each step of scientifical 345 IV, II | the foundations of all our knowledge and reasonings.~9. Demonstration 346 IV, II | to do in other parts of knowledge, and been scarce so much 347 IV, II | is capable of intuitive knowledge; and where it can perceive 348 IV, II | their modes.~14. Sensitive knowledge of the particular existence 349 IV, II | are the degrees of our knowledge; whatever comes short of 350 IV, II | faith or opinion, but not knowledge, at least in all general 351 IV, II | passes under the name of knowledge. There can be nothing more 352 IV, II | minds: this is intuitive knowledge. But whether there be anything 353 IV, II | are of no use, truth and knowledge nothing. 2. That I believe 354 IV, II | the two former sorts of knowledge this also, of the existence 355 IV, II | allow these three degrees of knowledge, viz. intuitive, demonstrative, 356 IV, II | evidence and certainty.~15. Knowledge not always clear, where 357 IV, II | are clear. But since our knowledge is founded on and employed 358 IV, II | obscure and confused, our knowledge will be so too? To which 359 IV, II | which I answer, No: for our knowledge consisting in the perception 360 IV, II | have but a very obscure knowledge of it. But ideas which, 361 IV, II | produce any clear or distinct knowledge; because, as far as any 362 IV, III | III~Of the Extent of Human Knowledge ~1. Extent of our knowledge. 363 IV, III | Knowledge ~1. Extent of our knowledge. Knowledge, as has been 364 IV, III | Extent of our knowledge. Knowledge, as has been said, lying 365 IV, III | ideas. First, we can have knowledge no further than we have 366 IV, III | Secondly, That we can have no knowledge further than we can have 367 IV, III | also follows:~3. Intuitive knowledge extends itself not to all 368 IV, III | cannot have an intuitive knowledge that shall extend itself 369 IV, III | parallels, I can, by intuitive knowledge, perceive the one not to 370 IV, III | demonstration, or rational knowledge.~4. Nor does demonstrative 371 IV, III | Nor does demonstrative knowledge. Fourthly, It follows, also, 372 IV, III | observed, that our rational knowledge cannot reach to the whole 373 IV, III | another with an intuitive knowledge in all the parts of the 374 IV, III | fails, we come short of knowledge and demonstration.~5. Sensitive 375 IV, III | demonstration.~5. Sensitive knowledge narrower than either. Fifthly, 376 IV, III | either. Fifthly, Sensitive knowledge reaching no further than 377 IV, III | either of the former.~6. Our knowledge, therefore, narrower than 378 IV, III | that the extent of our knowledge comes not only short of 379 IV, III | our own ideas. Though our knowledge be limited to our ideas, 380 IV, III | would be well with us if our knowledge were but as large as our 381 IV, III | question but that human knowledge, under the present circumstances 382 IV, III | be confident, that our knowledge would never reach to all 383 IV, III | Being. What certainty of knowledge can any one have, that some 384 IV, III | speaking of probability, but knowledge; and I think not only that 385 IV, III | evidence that can produce knowledge; but also, that it is of 386 IV, III | us to discern how far our knowledge does reach; for the state 387 IV, III | out of the reach of our knowledge: and he who will give himself 388 IV, III | and the scantiness of our knowledge, but the insignificant triumph 389 IV, III | much must they exceed us in knowledge? To which, if we add larger 390 IV, III | well as a larger field of knowledge.~But to return to the argument 391 IV, III | the argument in hand: our knowledge, I say, is not only limited 392 IV, III | inquire.~7. How far our knowledge reaches. The affirmations 393 IV, III | shall examine how far our knowledge extends in each of these:~ 394 IV, III | in each of these:~8. Our knowledge of identity and diversity 395 IV, III | our ideas, our intuitive knowledge is as far extended as our 396 IV, III | presently, by an intuitive knowledge, perceive to be what it 397 IV, III | co-existence, in this our knowledge is very short; though in 398 IV, III | most material part of our knowledge concerning substances. For 399 IV, III | of, and about which our knowledge concerning substances is 400 IV, III | more remote from a certain knowledge of the co-existence or inco-existence ( 401 IV, III | 13. We have no perfect knowledge of their primary qualities. 402 IV, III | for certain and universal knowledge of unperceived qualities 403 IV, III | of certain and universal knowledge) what other ideas are to 404 IV, III | quality whatsoever. Our knowledge in all these inquiries reaches 405 IV, III | which there can be no true knowledge. For this co-existence can 406 IV, III | repugnancy to co-exist, our knowledge is larger. As to the incompatibility 407 IV, III | at the same time.~16. Our knowledge of the co-existence of powers 408 IV, III | inconsiderable branch of our knowledge; I doubt as to these, whether 409 IV, III | as to these, whether our knowledge reaches much further than 410 IV, III | business to determine,) our knowledge concerning corporeal substances 411 IV, III | able to carry our general knowledge (I say not particular experience) 412 IV, III | to the stock of natural knowledge. And if others, especially 413 IV, III | easy to say how far our knowledge extends. Thirdly, As to 414 IV, III | to the third sort of our knowledge, viz. the agreement or disagreement 415 IV, III | the largest field of our knowledge, so it is hard to determine 416 IV, III | are made in this part of knowledge, depending on our sagacity 417 IV, III | advantageous to other parts of knowledge the sagacious mind of man 418 IV, III | capable of demonstration and knowledge; and that other, and perhaps 419 IV, III | know how far his intuitive knowledge in surveying several of 420 IV, III | of which we have certain knowledge. Fourthly, As to the fourth 421 IV, III | to the fourth sort of our knowledge, viz. of the real actual 422 IV, III | things, we have an intuitive knowledge of our own existence, and 423 IV, III | existence, and a demonstrative knowledge of the existence of a God: 424 IV, III | no other but a sensitive knowledge; which extends not beyond 425 IV, III | Our ignorance great. Our knowledge being so narrow, as I have 426 IV, III | infinitely larger than our knowledge, may serve much to the quieting 427 IV, III | and improvement of useful knowledge; if, discovering how far 428 IV, III | hinders nor confines the knowledge that is in others, than 429 IV, III | the other planets, to the knowledge of which, even of their 430 IV, III | those inlets of all our knowledge: and what sorts of furniture 431 IV, III | This hinders our certain knowledge of universal truths concerning 432 IV, III | capable of scientifical knowledge; nor shall ever be able 433 IV, III | how disproportionate our knowledge is to the whole extent even 434 IV, III | yet more remote from our knowledge, whereof we have no cognizance, 435 IV, III | to be satisfied: and the knowledge of his own mind cannot suffer 436 IV, III | ideas leaves open to our knowledge, we have seen. In the next 437 IV, III | of universal and certain knowledge; and are, in the former 438 IV, III | is, how far from general knowledge we need not be told. I shall 439 IV, III | we can have no distinct knowledge of such operations beyond 440 IV, III | of certain and universal knowledge. Thus the idea of a right-lined 441 IV, III | have but an experimental knowledge of them. From all which 442 IV, III | shall do no injury to our knowledge, when we modestly think 443 IV, III | capable of a philosophical knowledge of the bodies that are about 444 IV, III | we have so far sensitive knowledge: but the causes, manner, 445 IV, III | progress in other parts of knowledge. For whilst they stick in 446 IV, III | brought into the stock of real knowledge has been very little, in 447 IV, III | or the general stock of knowledge. Had men, in the discoveries 448 IV, III | here.~31. Extent of human knowledge in respect to its universality. 449 IV, III | examined the extent of our knowledge, in respect of the several 450 IV, III | and in this regard, our knowledge follows the nature of our 451 IV, III | disagreement we perceive, our knowledge is universal. For what is 452 IV, III | So that as to all general knowledge we must search and find 453 IV, III | speak of general and real knowledge, this may here suffice as 454 IV, III | the universality of our knowledge in general. ~ 455 IV, IV | Chapter IV~Of the Reality of Knowledge ~1. Objection. “Knowledge 456 IV, IV | Knowledge ~1. Objection. “Knowledge placed in our ideas may 457 IV, IV | what purpose all this stir? Knowledge, say you, is only the perception 458 IV, IV | your rules, between his knowledge and that of the most extravagant 459 IV, IV | If it be true, that all knowledge lies only in the perception 460 IV, IV | is by this way as certain knowledge, and as much a truth, as 461 IV, IV | what use is all this fine knowledge of men’s own imaginations, 462 IV, IV | s fancies are, it is the knowledge of things that is only to 463 IV, IV | preference to one man’s knowledge over another’s, that it 464 IV, IV | which I answer, That if our knowledge of our ideas terminate in 465 IV, IV | way of certainty, by the knowledge of our own ideas, goes a 466 IV, IV | ideas it has of them. Our knowledge, therefore is real only 467 IV, IV | is sufficient for real knowledge.~5. All complex ideas, except 468 IV, IV | conformity necessary to real knowledge. For that which is not designed 469 IV, IV | infallibly certain, that all the knowledge we attain concerning these 470 IV, IV | reality of mathematical knowledge. I doubt not but it will 471 IV, IV | easily granted, that the knowledge we have of mathematical 472 IV, IV | not only certain, but real knowledge; and not the bare empty 473 IV, IV | in his life. But yet the knowledge he has of any truths or 474 IV, IV | therefore he is certain all his knowledge concerning such ideas is 475 IV, IV | concerning such ideas is real knowledge: because, intending things 476 IV, IV | hence it follows that moral knowledge is as capable of real certainty 477 IV, IV | in them will produce real knowledge, as well as in mathematical 478 IV, IV | required to make abstract knowledge real. For the attaining 479 IV, IV | real. For the attaining of knowledge and certainty, it is requisite 480 IV, IV | ideas: and, to make our knowledge real, it is requisite that 481 IV, IV | place the certainty of our knowledge in the consideration of 482 IV, IV | here be said, that if moral knowledge be placed in the contemplation 483 IV, IV | the same is it in moral knowledge: let a man have the idea 484 IV, IV | certain and demonstrative knowledge of their several agreements 485 IV, IV | that stands for it, our knowledge goes equally on in the discovery 486 IV, IV | not the certainty of the knowledge. One thing more we are to 487 IV, IV | not the certainty of that knowledge, which is still to be had 488 IV, IV | archetypes without us; and here knowledge comes short. Thirdly, There 489 IV, IV | differ from them, and so our knowledge about them may come short 490 IV, IV | archetypes without us, so far our knowledge concerning substances is 491 IV, IV | things, may afford us real knowledge, it is not enough, as in 492 IV, IV | founded the reality of our knowledge concerning substances—That 493 IV, IV | as far as we have any) knowledge of them. Which (as has been 494 IV, IV | does, it will still be real knowledge. Whatever ideas we have, 495 IV, IV | with others will still be knowledge. If those ideas be abstract, 496 IV, IV | abstract, it will be general knowledge. But to make it real concerning 497 IV, IV | of sense, perception, and knowledge, only because it was moulded 498 IV, IV | to our clear and distinct knowledge, especially in reference 499 IV, IV | ideas, there is certain knowledge: and wherever we are sure 500 IV, IV | things, there is certain real knowledge. Of which agreement of our