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On the Improvement of the Understanding
effect。 （2） This is sufficiently evident from the fact that the cause is
only spoken of in very general terms； such as … there exists then
something； there exists then some power； &c。； or from the that we
only express it in a negative manner … it is not or that； &c。 （3） In
the second case something is ascribed to the cause because of the
effect； as we shall show in an example； but only a property； never an
essence。 ＇g＇ （1） From this example may be clearly seen what I have just
drawn attention to。 （2） For through this union we understand
nothing beyond the sensation； the effect； to wit； from which we
inferred the cause of which we understand nothing。 ＇h＇ （1） A conclusion of
this sort； though it be certain； is yet not to be relied on without great
caution； for unless we are exceedingly careful we shall forthwith fall
into error。 （2） When things are conceived thus abstractedly； and not
through their true essence； they are apt to be confused by the
imagination。 （3） For that which is in itself one； men imagine to be
multiplex。 （4） To those things which are conceived abstractedly；
apart； and confusedly； terms are applied which are apt to become
wrested from their strict meaning； and bestowed on things more
familiar； whence it results that these latter are imagined in the same
way as the former to which the terms were originally given。 ＇i＇ I
shall here treat a little more in detail of experience； and shall
examine the method adopted by the Empirics； and by recent
philosophers。 ＇k＇ By native strength； I mean that not bestowed on us by
external causes； as I shall afterwards explain in my philosophy。 ＇l＇
Here I term them operations： I shall explain their nature in my
philosophy。 ＇m＇ I shall take care not only to demonstrate what I have just
advanced； but also that we have hitherto proceeded rightly； and other
things needful to be known。 ＇33note1＇ （1） In modern language； 〃the idea
may become the subject of another presentation。〃 （2） Objectivus
generally corresponds to the modern 〃subjective；〃 formalis to the
modern 〃objective。〃 ＇Trans。… Note 1＇ ＇n＇ （1） Observe that we are not here
inquiring how the first subjective essence is innate in us。 （2） This
belongs to an investigation into nature； where all these matters are
amply explained； and it is shown that without ideas neither
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affirmation； nor negation； nor volition are possible。 ＇o＇ The nature of
mental search is explained in my philosophy。 ＇p＇ To be connected with
other things is to be produced by them； or to produce them。 ＇q＇ In the
same way as we have here no doubt of the truth of our knowledge。 ＇r＇
See below the note on hypotheses； whereof we have a clear
understanding； the fiction consists in saying that such hypotheses
exist in heavenly bodies。 ＇s＇ （1） As a thing； when once it is understood；
manifests itself； we have need only of an example without further
proof。 （2） In the same way the contrary has only to be presented to
our minds to be recognized as false； as will forthwith appear when
we come to discuss fiction concerning essences。 ＇t＇ Observe； that although
many assert that they doubt whether God exists； they have nought
but his name in their minds； or else some fiction which they call God：
this fiction is not in harmony with God's real nature； as we will duly
show。 ＇u＇ （1） I shall presently show that no fiction can concern eternal
truths。 By an eternal truth； I mean that which being positive could
never become negative。 （2） Thus it is a primary and eternal truth
that God exists； but it is not an eternal truth that Adam thinks。 （3）
That the Chimaera does not exist is an eternal truth； that Adam does
not think is not so。 ＇x＇ （1） Afterwards； when we come to speak of fiction
that is concerned with essences； it will be evident that fiction never
creates or furnishes the mind with anything new； only such things as
are already in the brain or imagination are recalled to the memory；
when the attention is directed to them confusedly and all at once。
（2） For instance； we have remembrance of spoken words and of a
tree； when the mind directs itself to them confusedly； it forms the
notion of a tree speaking。 （3） The same may be said of existence；
especially when it is conceived quite generally as an entity； it is then
readily applied to all things together in the memory。 （4） This is
specially worthy of remark。 ＇y＇ We must understand as much in the case of
hypotheses put forward to explain certain movements accompanying
celestial phenomena； but from these； when applied to the celestial
motions； we any draw conclusions as to the nature of the heavens；
whereas this last may be quite different； especially as many other
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On the Improvement of the Understanding
causes are conceivable which would account for such motions。 ＇z＇ （1）
It often happens that a man recalls to mind this word soul； and forms
at the same time some corporeal image： as the two representations
are simultaneous； he easily thinks that he imagines and feigns a
corporeal soul： thus confusing the name with the thing itself。 （2） I
here beg that my readers will not be in a hurry to refute this
proposition； they will； I hope； have no mind to do so； if they pay
close attention to the examples given and to what follows。 ＇61a＇ （1）
Though I seem to deduce this from experience； some may deny its
cogency because I have given no formal proof。 （2） I therefore
append the following for those who may desire it。 （3） As there can
be nothing in nature contrary to nature's laws； since all things come
to pass by fixed laws； so that each thing must irrefragably produce its
own proper effect； it follows that the soul； as soon as it
possesses the true conception of a thing； proceeds to reproduce in
thought that thing's effects。 （4） See