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It being that term which, I think, serves best to stand for whatsoever is the
object of the understanding when a man thinks; I have used it to express whatever
is meant by phantasm, notions, species, or whatever it is, which the mind can be
employed about in thinking; and I could not avoid frequently using it.

(An Essay Concerning Human Understanding, Introduction. 8)60

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: Locke, John. An Essay Concerning
Human Understanding, volumes I-II. Collated and annotated, with prolegomena, biographical, critical,
and historical by Alexander C. Frazer. New York: Dover Publications, [1959]
61
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John Locke,
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It is established opinion amongst some men, that there are in the understanding
certain innate principles; some primary notions, , characters, as
it were, stamped upon the mind of man, which the soul receives in its very first
being; and brings into the world with it.

(An Essay Concerning Human Understanding, Bk. I. ch.i, 1)

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For I imagine any one will easily grant that it would be impertinent to
suppose the ideas of colour innate in a creature, to whom God hath given sight,
and a power to receive them by the eyes from external objects: and no less
unreasonable would it be to attribute several truths to the impressions of
nature, and innate characters, when we may observe in ourselves faculties to
attain an easy certain knowledge of them as they were originally imprinted on
the mind.

(An Essay Concerning Human Understanding, Bk. I. ch.i, 1)

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and I think it will be hard to instance any one moral rule which can pretend
to so general and ready an assent as, What is, is or to be so manifest a truth
as this, that It is impossible for the same thing to be and not to be. Whereby it
is evident that they are further removed from a title to be innate; and the doubt
of their being native impressions on the mind is stronger against those moral
principals than the other.

(An Essay Concerning Human Understanding, Bk. I. ch.ii, 1)

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They are equally true, though not equally evident. Those speculative maxims
carry their own evidence with them: but moral principals require reasoning and
discourse, and some exercise of the mind, to discover the certainty of their
truth.

(An essay concerning human understanding, Bk. I. ch.ii, 1)

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I easily grant that there are great numbers of opinions which, by men of
different countries, educations, and tempers, are received and embraced as first
and unquestionable principles

(An Essay Concerning Human Understanding, Bk. I. ch.ii,21)

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. Yolton, W. John. John Locke and the way of ideas. Oxford: Clarendon Press, 1968, . 60
75
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[44]
 .3

Whatsoever the mind perceives in itself, or

is the immediate object of perception,
thought, or understanding, that I call idea

(John Locke, An Essay Concerning

Human Understanding, Bk. II. ch.viii, 7)

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Let us then suppose the mind to be, as we say, white paper, void of all characters,
without any ideas: How comes it to be furnished? Whence comes it by that vast
store which the busy and boundless fancy of man has painted on it with an almost
endless variety? Whence haw it all the materials of reason and knowledge? To this I
answer, in one word, from EXPERIENCE. In that all our knowledge is founded;
and from that it ultimately derives itself.
(An Essay Concerning Human Understanding, I. Bk. II. ch.i, 2)

, tabula rasa,
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76
. Gibson, James. Lockes Theory of Knowledge and its Historical Relations. Cambridge:
University Press, 1968, . 45

[45]
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Our observation employed either, about external sensible objects, or about the
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which supplies our understandings with all the materials of thinking. These two are
the fountains of knowledge, from whence all the ideas we have, or can naturally
have, do spring.
(An Essay Concerning Human Understanding, Bk. II. ch.i, 2)

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79
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Whatsoever the mind perceives in itself, or is the immediate object of

perception, thought, or understanding, that I call idea; and the power to
produce any idea in our mind, I call quality of the subject wherein that power is
(An Essay Concerning Human Understanding, Bk. II. ch.viii, 7)

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the mind makes the particular ideas received from particular objects to
become general ; which is done by considering them as they are in the mind
such appearances, -separate from all other existence, and the circumstances of
real existence, as time, place, or any other concomitant ideas. This is called
ABSTRACTION
(An Essay Concerning Human Understanding, Bk. II. ch.xi, 9)

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The idea then we have to which we give the general name substance, being
nothing but the supposed, but unknown, support of those qualities we find
existing , which we imagine cannot subsist sine re substante, without something
to support them, we call that support substantia ; which, according to the true
import of the word, is, in plain English, standing under or upholding

(An Essay Concerning Human Understanding, Bk. II. ch.xxiii, 2)

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. Mackie, J.L. Problems from Locke. Oxford: Clarendon Press, 1976, . 73
96
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Besides the complex ideas we have of material sensible substances, of which I

have last spoken, - by the simple ideas we have taken from those operations of
our own minds, which we experiment daily in ourselves, as thinking,
understanding, willing, knowing, and power of beginning motion, &c.,
coexisting in some substance, we are able to frame the complex idea of an
immaterial spirit

(An Essay Concerning Human Understanding, Bk. II. ch.xxiii, 15)

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, :

The same thing happens concerning the operations of the mind viz. thinking,
reasoning, fearing, &c., which we concluding not to subsist of themselves, not
apprehending how they can belong to the body, or be produced by it, we are apt
to think these the actions of some other substance, which we call spirit

(An Essay Concerning Human Understanding, Bk. II. ch.xxiii, 5)

,
, , .

,
, ,

Locke :
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.
,
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;100
Locke
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100
. John Locke, . . ., . 177

[60]
 .5 John Locke

.5 JOHN LOCKE

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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.
(An Essay Concerning Human Understanding, Bk. III. ch.iii, 11)

:
,
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.

101
, . 193
102
. , . . ., . 154

[61]
 .5 John Locke

Locke
,
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) . 103

For the signification they have is nothing but a relation that, by the mind of
man, is added to them.
(An Essay Concerning Human Understanding, Bk. III. ch.iii, 11)

:
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Locke
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.104

,
.

Between the nominal essence and the name there is so near a connexion, that
the name of any sort of things cannot be attributed to any particular being but
what has this essence, where it answers that abstract idea whereof that name is
the sing

(An Essay Concerning Human Understanding, Bk. III. ch.iii, 16)

103
. Lockes Philosophy of Science and Knowledge: a consideration of some aspects of An Essay
Concerning Human Understanding, . . . . 76
104
. , . . ., . 159

[62]
 .5 John Locke

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[63]
 .6.1

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Knowledge then seems to me to be nothing but the perception of the connexion

of agreement, or disagreement and repugnancy of any of our ideas. In this
alone it consists

(An Essay Concerning Human Understanding, Bk. IV. ch.i, 2)

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107
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[64]
 .6.2

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[65]
 .6.3

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It is on this intuition that depends all the certainty and evidence of all our
knowledge ; which certainty every one finds to be so great, than he cannot
imagine, and therefore not require a greater

(An Essay Concerning Human Understanding, Bk. IV. ch.ii, 1)

.

.
.

.

110
. , . 152

[66]
 .6.3

Locke


.111

It is true, the perception produced by demonstration is also very clear ; yet it is

often with a great abatement of that evident luster and full assurance that
always accompany that which I call intuitive

(An Essay Concerning Human Understanding, Bk. IV. ch.ii, 6)

, ,
.
,

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.
.112

Locke
, (There can be nothing more
certain than that the idea we receive from an external object is in our minds).
. ,
(whether there be anything more than barely that idea in our minds),

, , , (whether we can
thence certainly infer the existence of anything without us, which corresponds to that
idea) .

111
. , . . ., . 197-198
112
. , . . ., . 153

[67]
 .6.3

Because men may have such ideas in their minds, when no such thing exists, no
such object affects their senses. But yet here I think we are provided with
evidence that puts us past doubting.

(An Essay Concerning Human Understanding, Bk. IV. ch.ii, 14)

:
,

.

.

(Whether he be not invincibly
conscious to himself of a different perception, when he looks on the sun by day, and
thinks on it by night). ,
(when he
actually tastes wormwood, or smells a rose, or only thinks on that savour or odour),
.
(any idea revived in our minds by our own memory)
(and actually coming into our minds by
our senses).

Locke ,
.

,
.

So that, I think, we may add to the two former sorts of knowledge this also, of
the existence of particular external objects by that perception and
consciousness we have of the actual entrance of ideas from them, and allow
these three degrees of knowledge, viz. intuitive, demonstrative, and sensitive: in
each of which there are different degrees and ways of evidence and certainty

(An Essay Concerning Human Understanding, Bk. IV. ch.ii, 14)

[68]
 .6.3

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John Locke, . . ., . 241
114
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[69]
 .6.3

.
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115
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[70]


,
John Locke An Essay Concerning Human
Understanding.
John Locke

.

John Locke.

,
.

.
,
,
.

.
,


.
(species sensibilis)
()
17 -18 (Hobbes, Berkeley,
Hume).

[71]


John
Locke An Essay Concerning Human Understanding. Locke
, .
. a
priori ( )
(sensation)
(reflection).
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