This is a list of all the questions and their associated study carrel identifiers. One can learn a lot of the "aboutness" of a text simply by reading the questions.
| identifier | question |
|---|---|
| 7370 | And is it not rather their fault, who put things into such a posture, that they would not have them thought to be as they are? |
| 7370 | And what will become of this paternal power in that part of the world, where one woman hath more than one husband at a time? |
| 7370 | And why then hath not his son, by the same reason, the same liberty, though he be born any where else? |
| 7370 | And will any one say, he had no right to those acorns or apples, he thus appropriated, because he had not the consent of all mankind to make them his? |
| 7370 | Are the people to be blamed, if they have the sense of rational creatures, and can think of things no otherwise than as they find and feel them? |
| 7370 | But farther, this question,( Who shall be judge?) |
| 7370 | But how far has he given it us? |
| 7370 | But if any one should ask, Must the people then always lay themselves open to the cruelty and rage of tyranny? |
| 7370 | For what appearance would there be of any compact? |
| 7370 | Here, it is like, the common question will be made, Who shall be judge, whether the prince or legislative act contrary to their trust? |
| 7370 | I ask then, when did they begin to be his? |
| 7370 | If a subject of England have a child, by an English woman in France, whose subject is he? |
| 7370 | If any body should ask me, when my son is of age to be free? |
| 7370 | If this argument be good; I ask, how came so many lawful monarchies into the world? |
| 7370 | Is a man under the law of England? |
| 7370 | Is a man under the law of nature? |
| 7370 | It is often asked as a mighty objection, where are, or ever were there any men in such a state of nature? |
| 7370 | It will perhaps be demanded, with death? |
| 7370 | May the commands then of a prince be opposed? |
| 7370 | Quod siquis dicat, Ergone populus tyrannicae crudelitati& furori jugulum semper praebebit? |
| 7370 | Should a robber break into my house, and with a dagger at my throat make me seal deeds to convey my estate to him, would this give him any title? |
| 7370 | This may give one reason to ask, whether this might not be more properly called parental power? |
| 7370 | Though the water running in the fountain be every one''s, yet who can doubt, but that in the pitcher is his only who drew it out? |
| 7370 | Was it a robbery thus to assume to himself what belonged to all in common? |
| 7370 | What is my remedy against a robber, that so broke into my house? |
| 7370 | What made him free of that law? |
| 7370 | What made him free of that law? |
| 7370 | What must be done in the case? |
| 7370 | Who can help it, if they, who might avoid it, bring themselves into this suspicion? |
| 7370 | and in whatsoever he doth, whether led by reason, mistake or passion, must be submitted to? |
| 7370 | and where else could this be so well placed as in his hands, who was intrusted with the execution of the laws for the same end? |
| 7370 | and will any one say, that the mother hath a legislative power over her children? |
| 7370 | has not the one of these a right to his thousand acres for ever, and the other, during his life, paying the said rent? |
| 7370 | may he be resisted as often as any one shall find himself aggrieved, and but imagine he has not right done him? |
| 7370 | or can he take away from either the goods or money they have got upon the said land, at his pleasure? |
| 7370 | or can she inforce the observation of them with capital punishments? |
| 7370 | or when he boiled? |
| 7370 | or when he brought them home? |
| 7370 | or when he eat? |
| 7370 | or when he picked them up? |
| 7370 | that is, to have the liberty to dispose of his actions and possessions according to his own will, within the permission of that law? |
| 7370 | vim vi repellant, seseq; ab injuria, tueantur? |
| 7370 | what condition can he perform? |
| 7370 | what gave him a free disposing of his property, according to his own will, within the compass of that law? |
| 7370 | what new engagement if he were no farther tied by any decrees of the society, than he himself thought fit, and did actually consent to? |
| 7370 | when he digested? |
| 7370 | why will he give up this empire, and subject himself to the dominion and controul of any other power? |
| 10615 | And are there not places where, at a certain age, they kill or expose their parents, without any remorse at all? |
| 10615 | And are they those which are the first in children, and antecedent to all acquired ones? |
| 10615 | And if they can thus make three distinct ideas of substance, what hinders why another may not make a fourth? |
| 10615 | And sensible qualities, as colours and smells,& c. what are they but the powers of different bodies, in relation to our perception,& c.? |
| 10615 | And were not he that proposed it bound to make out the truth and reasonableness of it to him? |
| 10615 | And what can hinder him from thinking them sacred, when he finds them the earliest of all his own thoughts, and the most reverenced by others? |
| 10615 | And what doubt can there be made of it? |
| 10615 | And what is the will, but the faculty to do this? |
| 10615 | And when we find it there, how much more does it resemble the opinion and notion of the teacher, than represent the true God? |
| 10615 | And whether one of them might not be very happy, and the other very miserable? |
| 10615 | And whether, in the second case, there would not be one person in two distinct bodies, as much as one man is the same in two distinct clothings? |
| 10615 | And which then shall be true? |
| 10615 | And, if considered in the things themselves, do they not depend on the bulk, figure, texture, and motion of the parts? |
| 10615 | Are they such as all mankind have, and bring into the world with them? |
| 10615 | But alas, amongst children, idiots, savages, and the grossly illiterate, what general maxims are to be found? |
| 10615 | But can any one think, or will any one say, that “ impossibility ” and “ identity ” are two innate IDEAS? |
| 10615 | But how late is it before any such notion is discoverable in children? |
| 10615 | But if a Hobbist be asked why? |
| 10615 | But is not a man drunk and sober the same person? |
| 10615 | But my question is,--whether one can not have the IDEA of one body moved, whilst others are at rest? |
| 10615 | But perhaps it will be said,--without a regular motion, such as of the sun, or some other, how could it ever be known that such periods were equal? |
| 10615 | But the question being here,--Whether the idea of space or extension be the same with the idea of body? |
| 10615 | But then to what end such contest for certain innate maxims? |
| 10615 | But will any one say, that those that live by fraud or rapine have innate principles of truth and justice which they allow and assent to? |
| 10615 | Can another man perceive that I am conscious of anything, when I perceive it not myself? |
| 10615 | Can he be concerned in either of their actions? |
| 10615 | Can the soul think, and not the man? |
| 10615 | Concerning a man ’s liberty, there yet, therefore, is raised this further question, WHETHER A MAN BE FREE TO WILL? |
| 10615 | Do we not every moment experiment it in ourselves, and therefore can it be doubted? |
| 10615 | Do we not see( will they be ready to say) the parts of bodies stick firmly together? |
| 10615 | For example, what is a watch? |
| 10615 | For how can we think any one freer, than to have the power to do what he will? |
| 10615 | For if they are not notions naturally imprinted, how can they be innate? |
| 10615 | For though a man would prefer flying to walking, yet who can say he ever wills it? |
| 10615 | For, it being asked, what it was that digested the meat in our stomachs? |
| 10615 | For, our ideas of extension, duration, and number, do they not all contain in them a secret relation of the parts? |
| 10615 | For, who is it that sees not that powers belong only to agents, and are attributes only of substances, and not of powers themselves? |
| 10615 | Hath a child an idea of impossibility and identity, before it has of white or black, sweet or bitter? |
| 10615 | How else could any one make it an inference of mine, that a thing is not, because we are not sensible of it in our sleep? |
| 10615 | How knows any one that the Soul always thinks? |
| 10615 | How uncertain and imperfect would our ideas be of an ellipsis, if we had no other idea of it, but some few of its properties? |
| 10615 | I ask those who say they have a positive idea of eternity, whether their idea of duration includes in it succession, or not? |
| 10615 | I ask whether any one can say this man had then any ideas of colours in his mind, any more than one born blind? |
| 10615 | I ask, is not this stay voluntary? |
| 10615 | If it be further asked,--What it is moves desire? |
| 10615 | If they say that a man is always conscious to himself of thinking, I ask, How they know it? |
| 10615 | If this answer satisfies not, it is plain the meaning of the question, What determines the will? |
| 10615 | Is it worth the name of freedom to be at liberty to play the fool, and draw shame and misery upon a man ’s self? |
| 10615 | Is there anything more common? |
| 10615 | Let custom from the very childhood have joined figure and shape to the idea of God, and what absurdities will that mind be liable to about the Deity? |
| 10615 | 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? |
| 10615 | May he not, with more reason, assure him he was not asleep? |
| 10615 | Must it not be a most manifest wrong judgment that does not presently see to which side, in this case, the preference is to be given? |
| 10615 | Nay, whether the cock too, which had the same soul, were not the same, with both of them? |
| 10615 | Or a man think, and not be conscious of it? |
| 10615 | Or are there two different ideas of identity, both innate? |
| 10615 | Or does the mind regulate itself and its assent by ideas that it never yet had? |
| 10615 | Or doth the proposing them print them clearer in the mind than nature did? |
| 10615 | Or rather, would he not have reason to think that my design was to make sport with him, rather than seriously to instruct him? |
| 10615 | Or that the child has any notion or apprehension of that proposition at an age, wherein yet, it is plain, it knows a great many other truths? |
| 10615 | Or the understanding draw conclusions from principles which it never yet knew or understood? |
| 10615 | Or where is that universal consent that assures us there are such inbred rules? |
| 10615 | POWER being the source from whence all action proceeds, the substances wherein these powers are, when they*[ lost line??] |
| 10615 | POWER being the source from whence all action proceeds, the substances wherein these powers are, when they*[ lost line??] |
| 10615 | The question then is, Which of these are real, and which barely imaginary combinations? |
| 10615 | To return, then, to the inquiry, what is it that determines the will in regard to our actions? |
| 10615 | WHETHER MAN ’S WILL BE FREE OR NO? |
| 10615 | What collections agree to the reality of things, and what not? |
| 10615 | What good would sight and hearing do to a creature that can not move itself to or from the objects wherein at a distance it perceives good or evil? |
| 10615 | What is it, then, that makes it be thought confused, since the want of symmetry does not? |
| 10615 | What makes the same man? |
| 10615 | What moved? |
| 10615 | What real alteration can the beating of the pestle make in an body, but an alteration of the texture of it? |
| 10615 | What true or tolerable notion of a Deity could they have, who acknowledged and worshipped hundreds? |
| 10615 | What was it that made anything come out of the body? |
| 10615 | Whence comes it by that vast store which the busy and boundless fancy of man has painted on it with an almost endless variety? |
| 10615 | Whence has it all the MATERIALS of reason and knowledge? |
| 10615 | Where is that practical truth that is universally received, without doubt or question, as it must be if innate? |
| 10615 | Where then are those innate principles of justice, piety, gratitude, equity, chastity? |
| 10615 | Whether Euphorbus and Pythagoras, having had the same soul, were the same men, though they lived several ages asunder? |
| 10615 | Which innate? |
| 10615 | Who in his wits would choose to come within a possibility of infinite misery; which if he miss, there is yet nothing to be got by that hazard? |
| 10615 | Would he not think himself mocked, instead of taught, with such an account as this? |
| 10615 | Would he thereby be enabled to understand what a fibre was better than he did before? |
| 10615 | and if they are notions imprinted, how can they be unknown? |
| 10615 | attribute them to himself, or think them his own more than the actions of any other men that ever existed? |
| 10615 | is this,--What moves the mind, in every particular instance, to determine its general power of directing, to this or that particular motion or rest? |
| 10615 | number, whose stock is inexhaustible and truly infinite: and what a large and immense field doth extension alone afford the mathematicians? |
| 10615 | what universal principles of knowledge? |
| 10615 | why else is he punished for the fact he commits when drunk, though he be never afterwards conscious of it? |
| 10616 | ''But of what use is all this fine knowledge of MEN''S OWN IMAGINATIONS, to a man that inquires after the reality of things? |
| 10616 | ''Lead is a metal''to a man who knows the complex idea the name lead stands for? |
| 10616 | ''The whole is equal to all its parts:''what real truth, I beseech you, does it teach us? |
| 10616 | ''the whole is equal to all its parts taken together?'' |
| 10616 | AUT EA QUOE VIZ SUMMA INGENII RATIONE COMPREHENDAT, NULLA RATIONE MOVERI PUTET?] |
| 10616 | And if they were asked what passage was, how would they better define it than by motion? |
| 10616 | And shall not the want of reason and speech be a sign to us of different real constitutions and species between a changeling and a reasonable man? |
| 10616 | And to what purpose make them general, unless it were that they might have general names for the convenience of discourse and communication? |
| 10616 | Are monsters really a distinct species? |
| 10616 | Are not they also, by the same reason that any of the others were, to be put into the complex idea signified by the name ZAHAB? |
| 10616 | Are these general maxims of no use? |
| 10616 | But of what use is all such truth to us? |
| 10616 | But that there are degrees of spiritual beings between us and the great God, who is there, that, by his own search and ability, can come to know? |
| 10616 | But what shall be here the criterion? |
| 10616 | But what shall be the criterion of this agreement? |
| 10616 | But who can help it, if truth will have it so? |
| 10616 | But you will say, Is it not impossible to admit of the making anything out of nothing, SINCE WE CANNOT POSSIBLY CONCEIVE IT? |
| 10616 | For by what right is it that fusibility comes to be a part of the essence signified by the word gold, and solubility but a property of it? |
| 10616 | For example: my right hand writes, whilst my left hand is still: What causes rest in one, and motion in the other? |
| 10616 | For is it not at least as proper and significant to say, Passage is a motion from one place to another, as to say, Motion is a passage,& c.? |
| 10616 | For to what purpose should the memory charge itself with such compositions, unless it were by abstraction to make them general? |
| 10616 | For what is PASSAGE other than MOTION? |
| 10616 | For what is sufficient in the inward contrivance to make a new species? |
| 10616 | For what need of a sign, when the thing signified is present and in view? |
| 10616 | For when we know that white is not black, what do we else but perceive, that these two ideas do not agree? |
| 10616 | For, if the terms of one definition were still to be defined by another, where at last should we stop? |
| 10616 | For, though it may be reasonable to ask, Whether obeying the magnet be essential to iron? |
| 10616 | Had the upper part to the middle been of human shape, and all below swine, had it been murder to destroy it? |
| 10616 | Have the bulk of mankind no other guide but accident and blind chance to conduct them to their happiness or misery? |
| 10616 | He that uses words without any clear and steady meaning, what does he but lead himself and others into errors? |
| 10616 | Here everybody will be ready to ask, If changelings may be supposed something between man and beast, pray what are they? |
| 10616 | How many men have no other ground for their tenets, than the supposed honesty, or learning, or number of those of the same profession? |
| 10616 | How shall the mind, when it perceives nothing but its own ideas, know that they agree with things themselves? |
| 10616 | I ask, Whether these general maxims have not the same use in the study of divinity, and in theological questions, that they have in other sciences? |
| 10616 | I ask, whether the complex idea in Adam''s mind, which he called KINNEAH, were adequate or not? |
| 10616 | I think, I reason, I feel pleasure and pain: can any of these be more evident to me than my own existence? |
| 10616 | I. I would ask them, whether they imagine that all matter, EVERY PARTICLE OF MATTER, thinks? |
| 10616 | If all matter does not think, I next ask, Whether it be ONLY ONE ATOM that does so? |
| 10616 | If it be asked whether these be all men or no, all of human species? |
| 10616 | If men should do so in their reckonings, I wonder who would have to do with them? |
| 10616 | If not, what reason will there be shown more for the one than the other? |
| 10616 | Is it possible to conceive it can add motion to itself, being purely matter, or produce anything? |
| 10616 | Is it true of the IDEA of a triangle, that its three angles are equal to two right ones? |
| 10616 | Is not now ductility to be added to his former idea, and made part of the essence of the species that name ZAHAB stands for? |
| 10616 | Is there anything so extravagant as the imaginations of men''s brains? |
| 10616 | Knowledge, say you, is only the perception of the agreement or disagreement of our own ideas: but who knows what those ideas may be? |
| 10616 | Let them be so: what will your drivelling, unintelligent, intractable changeling be? |
| 10616 | Matter must be allowed eternal: Why? |
| 10616 | Objection, What shall become of those who want Proofs? |
| 10616 | Or can those be the certain and infallible oracles and standards of truth, which teach one thing in Christendom and another in Turkey? |
| 10616 | Or is it true because any one has been witness to such an action? |
| 10616 | Or must the bishop have been consulted, whether it were man enough to be admitted to the font or no? |
| 10616 | Or that at least, if this will happen, it should not be thought learning or knowledge to do so? |
| 10616 | Or that those things, which with the utmost stretch of his reason he can scarce comprehend, should be moved and managed without any reason at all?'' |
| 10616 | Or who shall be the judge to determine? |
| 10616 | Or why is its colour part of the essence, and its malleableness but a property? |
| 10616 | Other spirits, who see and know the nature and inward constitution of things, how much must they exceed us in knowledge? |
| 10616 | QUID EST ENIM VERIUS, QUAM NEMINEM ESSE OPORTERE TAM STULTE AROGANTEM, UT IN SE MENTEM ET RATIONEM PUTET INESSE IN COELO MUNDOQUE NON PUTET? |
| 10616 | Shall a defect in the body make a monster; a defect in the mind( the far more noble, and, in the common phrase, the far more essential part) not? |
| 10616 | Shall the want of a nose, or a neck, make a monster, and put such issue out of the rank of men; the want of reason and understanding, not? |
| 10616 | So that if it be asked, whether it be essential to me or any other particular corporeal being, to have reason? |
| 10616 | The atomists, who define motion to be''a passage from one place to another,''what do they more than put one synonymous word for another? |
| 10616 | There are some watches that are made with four wheels, others with five; is this a specific difference to the workman? |
| 10616 | To know whether his idea of ADULTERY or INCEST be right, will a man seek it anywhere amongst things existing? |
| 10616 | To this, perhaps will be said, Has not an opal, or the infusion of LIGNUM NEPHRITICUM, two colours at the same time? |
| 10616 | Upon which, his friend demanding what scarlet was? |
| 10616 | WHAT is truth? |
| 10616 | What confusion of virtues and vices, if every one may make what ideas of them he pleases? |
| 10616 | What greater light can be hoped for in the moral sciences? |
| 10616 | What instruction can it carry with it, to tell one that which he hath been told already, or he is supposed to know before? |
| 10616 | What is this more than trifling with words? |
| 10616 | What makes lead and iron malleable, antimony and stones not? |
| 10616 | What more is contained in that maxim, than what the signification of the word TOTUM, or the WHOLE, does of itself import? |
| 10616 | What must we do for the rest? |
| 10616 | What need is there of REASON? |
| 10616 | What one of a thousand ever frames the abstract ideas of GLORY and AMBITION, before he has heard the names of them? |
| 10616 | What principle is requisite to prove that one and one are two, that two and two are four, that three times two are six? |
| 10616 | What probabilities, I say, are sufficient to prevail in such a case? |
| 10616 | What shall we say, then? |
| 10616 | What sort of outside is the certain sign that there is or is not such an inhabitant within? |
| 10616 | What will become of Changelings in a future state? |
| 10616 | What, then, are we to do for the improvement of our knowledge in substantial beings? |
| 10616 | Whence comes this, then? |
| 10616 | Where is the head that has no chimeras in it? |
| 10616 | Where now( I ask) shall be the just measure; which the utmost bounds of that shape, that carries with it a rational soul? |
| 10616 | Wherein, then, would I gladly know, consist the precise and unmovable boundaries of that species? |
| 10616 | Which is nothing else but to know what OTHER simple ideas do, or do not co- exist with those that make up that complex idea? |
| 10616 | Who ever that had a mind to understand them mistook the ordinary meaning of SEVEN, or a TRIANGLE? |
| 10616 | Who knows not what odd notions many men''s heads are filled with, and what strange ideas all men''s brains are capable of? |
| 10616 | Who of all these has established the right signification of the word, gold? |
| 10616 | Why do we say this is a horse, and that a mule; this is an animal, that an herb? |
| 10616 | Will you deprive changelings of a future state?) |
| 10616 | [ The reason whereof is plain: for how can we be sure that this or that quality is in gold, when we know not what is or is not gold? |
| 10616 | [ What shall we then say? |
| 10616 | because you can not conceive how it can be made out of nothing: why do you not also think yourself eternal? |
| 10616 | i. c. 3), with a man''s head and hog''s body? |
| 10616 | that themselves to have judged right, only because they never questioned, never examined, their own opinions? |