A Treatise on Human Nature: Being an Attempt to Introduce the Experimental Method of Reasoning Into Moral Subjects and Dialogues Concerning Natural Religion, المجلد 1
Longmans, Green, 1874
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abstract according actual already answer appearance arises become beginning belief betwixt body Book cause chap colour common complex conceive conception concerning conclusion connexion consciousness consequence consider consists constitute continued depends deriv'd derived determined difficulty distinct distinguish doctrine effect equal essence evident existence experience explain extension fact feeling fiction figure follows force give given Hume Hume's identity imagination implies impossible impression individual inference instance judgment kind knowledge less Locke Locke's manner matter means memory merely mind nature necessary never notion objects observe once operation opinion original particular past perceive perceptions philosophers points possible present principle probability produce proposition qualities question real existence reality reason reference reflection regard relation represent resemblance result SECT sensation senses separate simple idea solidity space speak substance succession suppose thing thinking thought tion true understanding
الصفحة 170 - For my part, when I enter most intimately into what I call myself, I always stumble on some particular perception or other, of heat or cold, light or shade, love or hatred, pain or pleasure. I never can catch myself 'at any time without a perception, and never can observe anything but the perception.
الصفحة 109 - The understanding seems to me not to have the least glimmering of any ideas which it doth not receive from one of these two. External objects furnish the mind with the ideas of sensible qualities, which are all those different perceptions they produce in us; and the mind furnishes the understanding with ideas of its own operations.
الصفحة 34 - When therefore we quit particulars, the generals that rest are only creatures of our own making, their general nature being nothing but the capacity they are put into by the understanding of signifying or representing many particulars. For the signification they have is nothing but a relation that by the mind of man is added to them.
الصفحة 138 - The ideas of Sense are more strong, lively, and distinct than those of the Imagination; they have likewise a steadiness, order, and coherence, and are not excited at random, as those which are the effects of human wills often are, but in a regular train or series — the admirable connexion whereof sufficiently testifies the wisdom and benevolence of its Author.
الصفحة 64 - Words become general by being made the signs of general ideas; and ideas become general by separating from them the circumstances of time and place and any other ideas that may determine them to this or that particular existence. By this way of abstraction they are made capable of representing more individuals than one: each of which, having in it a conformity to that abstract idea, is (as we call it) of that sort.
الصفحة 33 - ... ideas are general when they are set up as the representatives of many particular things : but universality belongs not to things themselves, which are all of them particular in their existence, even those words and ideas which in their signification are general.
الصفحة 390 - Our foregoing method of reasoning will easily convince us, that there can be no demonstrative arguments to prove, that those instances, of which we have had no experience, resemble those, of which we have had experience.
الصفحة 80 - This source of ideas every man has wholly in himself ; and though it be not sense, as having nothing to do with external objects, yet it is very like it, and might properly enough be called internal sense.
الصفحة 293 - The comparison of the theatre must not mislead us. They are the successive perceptions only, that constitute the mind ; nor have we the most distant notion of the place where these scenes are represented, or of the materials of which it is composed.
الصفحة 44 - It is evident the mind knows not things immediately, but only by the intervention of the ideas it has of them. Our knowledge, therefore, is real only so far as there is a conformity between our ideas and the reality of things.