By John Locke
The Nidditch variation of Locke's Essay is often thought of the authoritative model of the textual content. This in brain, the Nidditch textual content is to be refrained from for the newbie to Locke. this isn't because of any oversights or editorial intrusion that corrupts the paintings. contemplating Nidditch restored the textual content and refrained from the typical editorial tendency to exploit paragraph introductions for every part (which Locke did not), atop of now not having to cope with translation liberties, it stands because the merely scholarly variation of the paintings. despite the fact that, since it is restored to its unique country, one needs to keep in mind that capitalization for any and all (deemed) pertinent phrases or words was once a typical perform in the course of Locke's time. As such, readers within the twenty first century more often than not affiliate a capitalized letter (unless it's a right identify or name) with a brand new sentence, therefore a brand new concept. Having to always reorganize one's options to comply to Locke's now archaic prose type (which happens at any place from one to 6 or extra occasions in a regular sentence) distracts from the general content material of the paintings. As such, the reader should be good instructed to procure one other severe variation of the paintings and use the Nidditch textual content as a reference software.
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Additional resources for An Essay Concerning Human Understanding (Clarendon Edition of the Works of John Locke)
He that will carefully peruse the history of mankind, and look abroad into the several tribes of men, and with indifferency survey their actions, will be able to satisfy himself, that there is scarce that principle of morality to be named, or rule of virtue to be thought on, (those only excepted that are absolutely necessary to hold society together, which commonly too are neglected betwixt distinct societies,) which is not, somewhere or other, slighted and them. But it is impossible to conceive that a whole nation of men should all publicly reject and renounce what every one of them certainly and infallibly knew to be a law; for so they must who have it naturally imprinted on their minds.
Not innate, because not universally assented to. To conclude this argument of universal consent, I agree with these defenders of innate principles,—that if they are innate, they must needs have universal assent. For that a truth should be innate and yet not assented to, is to me as unintelligible as for a man to know a truth and be ignorant of it at the same time. But then, by these men’s own confession, they cannot be innate; since they are not assented to by those who understand not the terms; nor by a great part of those who do understand them, but have yet never heard nor thought of those propositions; which, I think, is at least one half of mankind.
For if these words “to be in the understanding” have any propriety, they signify to be understood. So that to be in the understanding, and not to be understood; to be in the mind and never to be perceived, is all one as to say anything is and is not in the mind or understanding. If therefore these two propositions, “Whatsoever is, is,” and “It is impossible for the same thing to be and not to be,” are by nature imprinted, children cannot be ignorant of them: infants, and all that have souls, must necessarily have them in their understandings, know the truth of them, and assent to it.
An Essay Concerning Human Understanding (Clarendon Edition of the Works of John Locke) by John Locke