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1. An inquiry into the understanding pleasant and useful. 2. Design.

3. Method.

4. Useful to know the extent of our comprehension.

5. Our capacity proportioned to our state and concerns, to discover things useful to us.

6. Knowing the extent of our capacities will hinder us from useless curiosity, scepticism, and idleness.

7. Occasion of this Essay.

8. What idea stands for.

CHAPTER II.

NO INNATE PRINCIPLES IN THE MIND, AND PARTICULARLY NO IN

SECT.

NATE SPECULATIVE PRINCIPLES.

1. The way shown how we come by any knowledge sufficient to prove it not innate.

2. General assent, the great argument.

3. Universal consent proves nothing innate.

4. What is, is; and it is impossible for the same thing to be, and not to be not universally assented to.

5. Not on the mind naturally imprinted, because not known to children, idiots, &c.

6, 7. That men know them when they come to the use of reason, answered.

8. If reason discovered them, that would not prove them innate. 9-11. It is false that reason discovers them.

12. The coming to the use of reason, not the time we come to know these maxims.

13. By this, they are not distinguished from other knowable truths.

14. If coming to the use of reason were the time of their discovery, it would not prove them innate.

15, 16. The steps by which the mind attains several truths. 17. Assenting as soon as proposed and understood, proves them not innate.

18. If such an assent be a mark of innate, then that one and two are equal to three; that sweetness is not bitterness; and a thousand the like, must be innate.

19. Such less general propositions known before these universal maxims.

20. One and one equal to two, &c. not general nor useful, answered.

21. These maxims not being known sometimes till proposed, proves them not innate.

22. Implicitly known before proposing, signifies that the mind is capable of understanding them, or else signifies nothing. 23. The argument of assenting on first hearing is upon a false supposition of no precedent teaching.

24. Not innate, because not universally assented to.

25. These maxims not the first known.

26. And so not innate.

27. Not innate, because they appear least, where what is innate shows itself clearest.

28. Recapitulation.

SECT.

CHAPTER III.

NO INNATE PRACTICAL PRINCIPLES.

1. No moral principles so clear and so generally received as
the fore-mentioned speculative maxims.

2. Faith and justice not owned as principles by all men.
3. Obj. Though men deny them in their practice, yet they
admit them in their thoughts, answered.

4. Moral rules need a proof; ergo, not innate.

5. Instance in keeping compacts.

6. Virtue generally approved, not because innate, but because profitable.

7. Men's actions convince us, that the rule of virtue is not their internal principle.

8. Conscience no proof of any innate moral rule. :

9. Instances of enormities practised without remorse.

10. Men have contrary practical principles.

11-13. Whole nations reject several moral rules.

14. Those who maintain innate practical principles, tell us not what they are.

15-19. Lord Herbert's innate principles examined.

20. Obj. Innate principles may be corrupted, answered.
21. Contrary principles in the world.

22-26. How men commonly come by their principles.
27. Principles must be examined.

CHAPTER IV.

OTHER CONSIDERATIONS ABOUT INNATE PRINCIPLES, BOTH SPE

SECT.

CULATIVE AND PRACTICAL.

1. Principles not innate, unless their ideas be innate.

2, 3. Ideas, especially those belonging to principles, not born with children.

4, 5. Identity, an idea not innate.

6. Whole and part, not innate ideas.

7. Idea of worship, not innate.

8-11. Idea of God, not innate.

12. Suitable to God's goodness, that all men should have an idea of him, therefore naturally imprinted by him, answered.

13-16. Ideas of God various in different men.

17. If the idea of God be not innate, no other can be supposed innate.

18. Idea of substance, not innate.

19. No propositions can be innate, since no ideas are innate. 20. No ideas are remembered, till after they have been in

troduced.

21. Principles not innate, because of little use, or little certainty.

22. Difference of men's discoveries depends upon the different
applications of their faculties.

23. Men must think and know for themselves.
24. Whence the opinion of innate principles.
25. Conclusion.

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1. Idea is the object of thinking.

2. All ideas come from sensation or reflection.

23. The objects of sensation one source of ideas.

4. The operations of our minds, the other source of them. 5. All our ideas are of the one or the other of these.

6. Observable in children.

7. Men are differently furnished with these, according to the
different objects they converse with.

8. Ideas of reflection later, because they need attention.
9. The soul begins to have ideas when it begins to perceive.
10. The soul thinks not always; for this wants proofs.

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11. It is not always conscious of it.

12. If a sleeping man thinks without knowing it, the sleeping and waking man are two persons.

13. Impossible to convince those that sleep without dreaming, that they think.

14. That men dream without remembering it, in vain urged. 15. Upon this hypothesis, the thoughts of a sleeping man ought to be most rational.

16. On this hypothesis, the soul must have ideas not derived from sensation or reflection, of which there is no appearance.

17. If I think when I know it not, nobody else can know it. 18. How knows any one that the soul always thinks?

For if

it be not a self-evident proposition, it needs proof. 19. That a man should be busy in thinking, and yet not retain it the next moment, very improbable.

20-23. No ideas but from sensation or reflection, evident, if we observe children.

24. The original of all our knowledge.

25. In the reception of simple ideas the understanding is most of all passive.

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1. Uncompounded appearances.

2, 3. The mind can neither make nor destroy them.

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5. On solidity depend impulse, resistance, and protrusion 6. What it is.

CHAPTER V

OF SIMPLE IDEAS BY MORE THAN ONE SENSE.

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