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| Alphabetical [« »] those 1244 thou 14 though 538 thought 297 thoughtful 1 thoughts 330 thousand 37 | Frequency [« »] 299 bodies 297 propositions 297 qualities 297 thought 295 then 292 itself 292 well | John Locke An essay concerning human understanding IntraText - Concordances thought |
Book, Chapter
1 Ded | might otherwise perhaps be thought to deserve no consideration, 2 Read | when I put pen to paper, I thought all I should have to say 3 Read | knowledge of things, was thought unfit or incapable to be 4 Read | Liberty and the Will, I thought deserved as accurate a view 5 Read | hand requires often more thought and attention than cursory 6 Read | should think fit. Whereupon I thought it convenient to advertise 7 Read | Upon this ground I have thought determined ideas a way of 8 Int | satisfied with what God hath thought fit for them, since he hath 9 Int | the understanding. For I thought that the first step towards 10 Int | stands for. Thus much I thought necessary to say concerning 11 Int | proceed on to what I have thought on this subject, I must 12 I, I | that it will no doubt be thought strange if any one should 13 I, I | the least apprehension or thought of them. And the want of 14 I, I | That certainly can never be thought innate which we have need 15 I, I | abstract truths, which are thought innate, till they come to 16 I, I | therefore those maxims are to be thought innate, which men admit 17 I, I | have yet never heard nor thought of those propositions; which, 18 I, I | therefore they are capable of thought, of knowledge, of assent, 19 I, I | perhaps, with justice, be thought to have more passion and 20 I, I | the mind that it has never thought on. Whereby it is evident, 21 I, I | necessarily be the first of any thought on; the first that appear.~ 22 I, II | is a principle which is thought to extend itself to the 23 I, II | answer, first, I have always thought the actions of men the best 24 I, II | approbation. He would be thought void of common sense who 25 I, II | nor obligatory, would be thought madness, and contrary to 26 I, II | when their case comes to be thought desperate, are carried out 27 I, II | or rule of virtue to be thought on, (those only excepted 28 I, II | doubt of. If any can be thought to be naturally imprinted, 29 I, II | I deny an innate law, I thought there were none but positive 30 I, II | proofs of other things, are thought not to need any other proof 31 I, III | clear as to deserve to be thought innate in us. For if those 32 I, III | good a title as any to be thought so; which yet nobody can 33 I, III | yet it can by no means be thought innate, unless the ideas 34 I, III | others, for many reasons, be thought so; since it is hard to 35 I, III | carries such a weight of thought and communication with it, 36 I, III | right use of their reason, thought maturely of the causes of 37 I, III | the same name. Can it be thought that the ideas men have 38 I, III | imprinted, but acquired by thought and meditation, and a right 39 I, III | had it, virtue too must be thought innate; for that also wise 40 I, III | rational man that hath not thought on it to-day, may be ready 41 I, III | and I hope it will not be thought arrogance to say, that perhaps 42 I, III | knowing man, but nobody ever thought him so because he blindly 43 II, I | uneasiness arising from any thought.~5. All our ideas are of 44 II, I | by those who have better thought of that matter. I confess 45 II, I | It is doubted whether I thought at all last night or no. 46 II, I | past doubt, that my watch thought all last night. But he that 47 II, I | waking man, is never without thought, because it is the condition 48 II, I | as it must have, if it thought before it received any impressions 49 II, I | moment after, that it had thought.~19. “That a man should 50 II, I | conscious of nothing he then thought on, he must be a notable 51 II, I | time without perception or thought; doing very little but sleep 52 II, II | quickness or variety of thought, to invent or frame one 53 II, IV | my consent. Only I have thought the term solidity the more 54 II, VII | from without, any retired thought of our mind within, which 55 II, VII | no reason to prefer one thought or action to another; negligence 56 II, VII | we are awake, or have any thought, passing in train, one going 57 II, VII | sufficient to employ the quickest thought, or largest capacity; and 58 II, VIII | immediate object of perception, thought, or understanding, that 59 II, VIII | Which qualities are commonly thought to be the same in those 60 II, VIII | palate should rather be thought to be really in the manna, 61 II, VIII | effect of manna, should be thought to be nowhere when they 62 II, VIII | equally as unknown, should be thought to exist in the manna, when 63 II, VIII | resemblances; the second thought to be resemblances, but 64 II, VIII | third neither are nor are thought so. But, though the two 65 II, VIII | are generally otherwise thought of. For the second sort, 66 II, VIII | from the sun, are commonly thought real qualities existing 67 II, IX | performed. For, as itself is thought to take up no space, to 68 II, X | affects our senses, every thought which employs our minds, 69 II, X | what he had done, read, or thought, in any part of his rational 70 II, XI | is required no labor of thought to examine what truth or 71 II, XI | obedience: others who have thought themselves made of glass, 72 II, XII | with the powers of motion, thought and reasoning, joined to 73 II, XIII | continued, even so much as in thought. To divide and separate 74 II, XIII | something to bear it up) but thought of this word substance, 75 II, XIV | are, not without reason, thought to have something very abstruse 76 II, XIV | as many others which are thought much less obscure; and we 77 II, XIV | passed whilst he slept or thought not; yet, having observed 78 II, XIV | whilst he was asleep or thought not, as it used to do at 79 II, XIV | with it, that it has been thought that motion and duration 80 II, XIV | being beyond the reach of thought, as well as the utmost bounds 81 II, XV | different from, hardness) were thought to have some analogy, and 82 II, XV | another, no not even in thought: though the parts of bodies 83 II, XVI | our understandings; every thought of our minds, brings this 84 II, XVII | mind places itself by any thought, either amongst, or remote 85 II, XVII | lead our minds towards the thought of infinity.~7. Difference 86 II, XVII | quantity the mind can be thought to have, and so discourse 87 II, XVII | an endless progression of thought, without ever completing 88 II, XVII | and progression, it can in thought never attain to. For, how 89 II, XVII | number is not generally thought by us infinite, whereas 90 II, XVII | indivisibility, as the acutest thought of a mathematician; and 91 II, XIX | Thus the perception or thought which actually accompanies, 92 II, XX | pain or pleasure, so the thought or perception of the mind 93 II, XX | one reflecting upon the thought he has of the delight which 94 II, XX | Hatred. On the contrary, the thought of the pain which anything 95 II, XX | uneasiness in the mind, upon the thought of a good lost, which might 96 II, XX | finds in himself, upon the thought of a probable future enjoyment 97 II, XX | uneasiness of the mind, upon the thought of future evil likely to 98 II, XX | befal us.~11. Despair is the thought of the unattainableness 99 II, XX | uneasiness of the mind upon the thought of having done something 100 II, XXI | willing it, barely by a thought of the mind, we can move 101 II, XXI | action, either motion or thought. But if, from the impulse 102 II, XXI | comes by its ideas: only I thought it worth while to consider 103 II, XXI | our bodies, barely by a thought or preference of the mind 104 II, XXI | performed without such a thought of the mind, is called involuntary. 105 II, XXI | to the determination or thought of the mind, whereby either 106 II, XXI | cannot be where there is no thought, no volition, no will; but 107 II, XXI | no will; but there may be thought, there may be will, there 108 II, XXI | not in his power by any thought or volition to stop; and 109 II, XXI | Necessity, what. Wherever thought is wholly wanting, or the 110 II, XXI | according to the direction of thought, there necessity takes place. 111 II, XXI | restraint. Agents that have no thought, no volition at all, are 112 II, XXI | the mind to determine its thought, to the producing, continuing, 113 II, XXI | he said; and he would be thought to deserve Midas’s ears, 114 II, XXI | talking causes confusion of thought. This way of talking, nevertheless, 115 II, XXI | that this or that actual thought may be the occasion of volition, 116 II, XXI | free. For if I can, by a thought directing the motion of 117 II, XXI | and if I can, by a like thought of my mind, preferring one 118 II, XXI | determination of his own thought preferring either, so far 119 II, XXI | but few of them that are thought on or proposed to the will, 120 II, XXI | consideration be as short, the thought as quick as it will, it 121 II, XXI | of the mind directing its thought to the production of any 122 II, XXI | who would not willingly be thought not to have had very distinct 123 II, XXI | mind, whereby, barely by a thought the mind endeavours to give 124 II, XXI | a great many, I shall be thought more excusable for having 125 II, XXI | coming in view, the will is thought to be determined, and so 126 II, XXI | their rise in the mind from thought, others in the body from 127 II, XXI | happiness,—absent good, though thought on, confessed, and appearing 128 II, XXI | the good or evil that is thought to attend its choice, would 129 II, XXI | determined in willing by his own thought and judgment what is best 130 II, XXI | allows us not the liberty of thought, and we are not masters 131 II, XXI | near our view are apt to be thought greater than those of a 132 II, XXI | that it scarce leaves any thought of things absent: or if 133 II, XXI | indifferency be antecedent to the thought and judgment of the understanding, 134 II, XXI | indifferency, antecedent to the thought and judgment of the understanding, 135 II, XXI | liberty, but in consequence of thought and judgment. I am not nice 136 II, XXI | followed truth, whither I thought she led me. But neither 137 II, XXI | yet on their accounts are thought agents. For, in these instances, 138 II, XXI | substance that hath motion or thought receives the impression, 139 II, XXII | existence than whilst they are thought on, have not so much anywhere 140 II, XXII | materials of knowledge or thought we have, or can have. Nor 141 II, XXIII | putting body into motion by thought, and, which is consequent 142 II, XXIII | reason why it should be thought strange, that I make mobility 143 II, XXIII | in body, by willing, or thought. These, I think, are our 144 II, XXIII | motion by impulse, or by thought, equally unintelligible. 145 II, XXIII | power of exciting motion by thought. These ideas, the one of 146 II, XXIII | move or stop our bodies by thought, which we every moment find 147 II, XXIII | produced both by impulse and by thought; but the manner how, hardly 148 II, XXIII | communication of motion by thought, which we attribute to spirit, 149 II, XXIII | by impulse, the other by thought; this we cannot doubt of. 150 II, XXIII | substance we know not should, by thought, set body into motion, than 151 II, XXV | thing: in both cases my thought is led to something beyond 152 II, XXVI | time, that ordinarily are thought to stand for positive ideas, 153 II, XXVI | signify by names that are thought positive; as great and little 154 II, XXVII | beings, v.g. motion and thought, both which consist in a 155 II, XXVII | and therefore no motion or thought, considered as at different 156 II, XXVII | They asked it, what it thought that man was, pointing to 157 II, XXVII | seems to me not to have thought it incredible; for it cannot 158 II, XXVII | story which, if he himself thought incredible, he could not 159 II, XXVII | backwards to any past action or thought, so far reaches the identity 160 II, XXVII | present, and, as would be thought, evidently the same to itself. 161 II, XXVII | at all to those who place thought in a purely material animal 162 II, XXVII | for what sleeping Socrates thought, and waking Socrates was 163 II, XXVII | at least first used them, thought that self was changed; the 164 II, XXVII | whatsoever any substance has thought or done, which I cannot 165 II, XXVII | consciousness make my own thought and action, it will no more 166 II, XXVII | me, whether a part of me thought or did it, than if it had 167 II, XXVII | it, than if it had been thought or done by any other immaterial 168 II, XXVIII| relations, they have not thought fit to give them distinct 169 II, XXVIII| discredit. Nor is it to be thought strange, that men everywhere 170 II, XXVIII| everywhere, that which is thought praiseworthy; and nothing 171 II, XXVIII| fell out, that what was thought praiseworthy in one place, 172 II, XXVIII| nobody that has the least thought or sense of a man about 173 II, XXVIII| action, which is any kind of thought or motion; fifthly, the 174 II, XXIX | things—it will, perhaps, be thought I have dwelt long enough 175 II, XXIX | then, that makes it be thought confused, since the want 176 II, XXIX | That which makes it be thought confused is, the applying 177 II, XXX | them, that they may not be thought fantastical: as if a man 178 II, XXXI | needing proof that it will be thought strange if any one should 179 II, XXXII | name.~11. Or at least to be thought false. But whether or no 180 II, XXXII | any other. When a man is thought to have a false idea of 181 II, XXXII | the ideas of those who are thought to use those names in their 182 II, XXXII | things without, cannot be thought false, being exact representations 183 II, XXXII | Tartar, I may be justly thought fantastical in the naming; 184 II, XXXIII| constantly does, would not be thought fitter for Bedlam than civil 185 II, XXXIII| itself, at a time when I thought not the least on the subject 186 II, XXXIII| either by education or much thought; whilst these are still 187 II, XXXIII| the case, yet cannot be thought to work whole societies 188 II, XXXIII| subject, was all that I thought I should have to do: but, 189 III, II | Because men would not be thought to talk barely of their 190 III, III | particulars, it may perhaps be thought reasonable that words, which 191 III, III | things. I would not here be thought to forget, much less to 192 III, III | the essences of things are thought by some (and not without 193 III, IV | has never yet had in his thought. Thus the word statue may 194 III, V | of that would no more be thought to make one thing, than 195 III, V | third Book, will possibly be thought by some to be much more 196 III, V | I am sure it is one I thought not of when I began to write,) 197 III, V | words, it will perhaps be thought worth while thoroughly to 198 III, V | knowledge, but are so well thought of as to pass for it. Men 199 III, VI | common names, and then the thought of anything essential to 200 III, VI | any substantial forms ever thought on by any but those who 201 III, VI | whether any one would have thought him worthy the name man, 202 III, VI | abstract general ideas be thought to be complete, it can only 203 III, VI | and species of things, as thought to be made by nature, if 204 III, IX | use, put together as he thought fit those ideas he made 205 III, IX | there was no one there that thought not himself to understand 206 III, IX | which, when considered, they thought it not worth the contending 207 III, IX | after, I had not the least thought that any consideration of 208 III, X | in the things they were thought to stand for, they usually 209 III, X | bare sounds are often only thought on, or at least very obscure 210 III, X | happen, it should not be thought learning or knowledge to 211 III, X | not in it before, is not thought to have changed the species; 212 III, X | away. For however it may be thought all one, yet, if well considered, 213 III, X | am not understood, but am thought to have wrong ideas of them, 214 III, X | concerned, cannot but be thought a great fault, either of 215 III, X | doubt not but it will be thought great boldness, if not brutality, 216 III, XI | For though defining be thought the proper way to make known 217 IV, I | than what they actually thought on, they would all be very 218 IV, I | forgot, though a man may be thought rather to believe his memory 219 IV, I | particulars, may be well thought beyond the reach of human 220 IV, II | that demonstration has been thought to have so little to do 221 IV, II | modes.~10. Why it has been thought to be so limited. The reason 222 IV, III | that industry and labour of thought, in improving the means 223 IV, III | of sense, perception, and thought: though, as I think I have 224 IV, III | nature void of sense and thought) should be that Eternal 225 IV, III | cannot give perception and thought to a substance which has 226 IV, III | hypothesis, as that which is thought to go furthest in an intelligible 227 IV, III | demonstration, if due methods were thought on to examine or pursue 228 IV, III | have made moral ideas to be thought incapable of demonstration: 229 IV, III | quantity, and made them thought more capable of certainty 230 IV, III | should when at first he thought of his demonstration. This 231 IV, III | ideas which has made them be thought not capable of demonstration, 232 IV, III | as inconceivable. How any thought should produce a motion 233 IV, III | body should produce any thought in the mind. That it is 234 IV, IV | do. It would possibly be thought a bold paradox, if not a 235 IV, V | necessary to consider truth of thought, and truth of words, distinctly 236 IV, VI | observed, or so much as thought on; and how many are there 237 IV, VI | with which they are seldom thought to have anything to do, 238 IV, VII | general maxims are ever thought on; and draw all their force 239 IV, VII | convinced of, before it ever thought on these general maxims, 240 IV, VII | without having heard, or thought on, that or any other axiom 241 IV, VII | Schools, which have been thought the fountains of knowledge, 242 IV, VII | reasonable men who have once thought of them: but yet their use 243 IV, VII | these maxims were nowhere thought the foundations on which 244 IV, VII | general propositions never thought on. It is true, as I have 245 IV, VII | it comes in time to be thought, that more particular propositions 246 IV, VII | perhaps he never heard nor thought of, but the clear, distinct 247 IV, VIII | their conduct?~He would be thought to do little less than trifle, 248 IV, VIII | signification? It would be thought little better than ridiculous 249 IV, IX | thing doubting, as of that thought which I call doubt. Experience 250 IV, X | certainty: yet it requires thought and attention; and the mind 251 IV, X | without sense, perception, or thought, as the clippings of our 252 IV, X | bulk, could never produce thought: knowledge will still be 253 IV, X | produced by nothing, as thought to be produced by pure matter, 254 IV, X | there was no such thing as thought or an intelligent being 255 IV, X | expect to produce sense, thought, and knowledge, by putting 256 IV, X | motion first, or eternal, thought can never begin to be. For 257 IV, X | this alone, by its powerful thought or will, made all the rest 258 IV, X | of matter by a powerful thought, which is that the materialists 259 IV, X | is impossible should give thought and knowledge to them.~17. 260 IV, X | particles that by motion cause thought, being each of them in itself 261 IV, X | them in itself without any thought, cannot regulate its own 262 IV, X | less be regulated by the thought of the whole; since that 263 IV, X | of the whole; since that thought is not the cause of motion, ( 264 IV, X | of blind matter, or into thought depending on unguided motions 265 IV, X | motions, or indeed have any thought resulting from such motion.~ 266 IV, X | only by the free action or thought of our own minds, and are 267 IV, X | Nothing but my will,—a thought of my mind; my thought only 268 IV, X | a thought of my mind; my thought only changing, the right 269 IV, X | be either immediately by thought, or by some other body put 270 IV, X | body put in their way by thought which was not in their way 271 IV, X | so must owe its motion to thought: either of which leaves 272 IV, XI | constantly do it, as often as we thought of it, were there nothing 273 IV, XII | possibly she never heard or thought of? I desire any one to 274 IV, XII | would not, therefore, be thought to disesteem or dissuade 275 IV, XVI | but because they never thought otherwise? that imagine 276 IV, XVI | receive from them. This I thought necessary to be taken notice 277 IV, XVI | their first authors, are thought to grow venerable by age, 278 IV, XVI | great use. I would not be thought here to lessen the credit 279 IV, XVII | syllogism, as is generally thought, be the proper instrument 280 IV, XVII | acuteness, and penetration of thought and strength of judgment, 281 IV, XVII | fallacies. Indeed syllogism is thought to be of necessary use, 282 IV, XVII | and so I myself formerly thought, till, upon a stricter examination, 283 IV, XVII | the debates of moment; or thought it ridiculous so much as 284 IV, XVII | therefore syllogism has been thought more proper for the attaining 285 IV, XVII | those who do so will be thought, in favour of art (which, 286 IV, XVII | this great man of deep thought mentions: but that is plain, 287 IV, XVII | beginning of motion, or thought how the mind produces either 288 IV, XVII | any kind of dignity, it is thought a breach of modesty for 289 IV, XVIII | Indeed, if anything shall be thought revelation which is contrary 290 IV, XIX | not take it amiss to be thought otherwise of. And yet, for 291 IV, XIX | Christians, whom he confidently thought in the wrong: but yet it 292 IV, XIX | out of Egypt: and yet he thought not this enough to authorize 293 IV, XIX | enough to show that they thought not an inward seeing or 294 IV, XX | he would build on them is thought necessary. So that a great 295 IV, XX | confined to narrowness of thought, and enslaved in that which 296 IV, XX | assent or not assenting is thought to draw consequences of 297 IV, XX | stir about, they have no thought, no opinion at all. For