Page 486, note 2. Line 3, after " locupletiorem," add: Corpus Juris Civilis, Berlin, 1893, 1, 873 b; after "Tit. VI., 14," add: ibid., I, 109 b; line 6, after "lucrum," add: ibid., 1, 300 a; after " § 4, ad fin.," add: 1, ADDITIONS AND CORRECTIONS 771 PA<;K 487, note 1. After "Tit. XVII., 1," add: Corpus Juris Civilis, PAGE 487, note 2. Line 2, after "1888)," add: Collectio Librorum Juris Antejustiniani, Berlin, Weidmann, 1893 (List. ed. Krueger), 1, 47 b; at end of note, add: ed. 1893, 1, 120 a, 593 a.
PAGE 487, note 4. At end, add: On Sennert, cf. Lasswitz, Gesch. d.
PAGE 492, note 3. Line 4, after "24, ad Jin.," add: ed. Mommsen, 1893, 599b; line G, after "16., 26," add: ib., 599 b; line 7, after "55," add: ib., 809 b; line 8, after " ib., 129," add: ib., 871 b.
PAGE 495, note 1. Add: Cf., also, the quotation from the Theodicee, P. II., § 184, infra, p. 635, note 2, ad Jin.
PAGE 495, note 2. Add: Cf., also, Leibnitz's letter to Conring (with out place or date; probably written at the beginning of 1070 — Gerhardt's note), Gerhardt, Leibniz, philos. Schrift., 1, 160: Ego suppono cum Carneade (et Hobbius consentit) Justitiam sine utilitate propria (sive prsesente sive futura) sum mam esse stultitiam longe enim absunt ab liumana natura Stoicorum et Sadducseorum de virtute propter se colenda superb* jactationes. Ergo omne justuin debet esse privatim utile, sed cum Justitise forma consistat in publica utilitate, sequitur quod non pos- sit accurate demonstrari luec propositio: homo prudens debit semper ac/ere quod justum est, nisi demonstretur esse quendam perpetuum vindicem publics u till tat is (nam aliorum oculi metusque non ultra ligabunt pru- dentem, quam quousque juvare aut nocere possunt) id est Deum, cumque sensu manit'estum sit, eum non esse semper vindicem in hac vita, super- esse aliam, id est esse aliquem Deum, et humanam animam esse immor- talem."
PAGE 490, line 7 of note continued from p. 495. After "1877," add: J. L. Lincoln, "Marcus Aurelius Antoninus," in In Memoriam John Larkin Lincoln, 1S17-1891, pp. 484-502, Boston, Houghton, Mifflin & PAGE 506, note 1. After "Bohn's ed.," add: Eraser, Locke's Essay, 2, 315. Coste's translation of Locke's Essay, ed. 1742, p. 519, 4 vol. ed., PAGE 510, note 1. Add: The note here referred to (cf., also, Coste's translation of Locke's Essay, ed. 1742, p. 523, note 2, 4 vol. ed. 1774, 4, 141, note 2; translation of a part of the note, Fraser Locke's Essay, 2, 321, note 2), reads thus: " Ici M. Locke excite notre curiosite', sans vouloir la satisfaire. Bien des gens s'e"tant imagines qu'il m'avoit com munique" cette maniere d'expliquer la creation de la matiere, me prie"rent pen de terns apres que ma traduction eut vu le jour, de leur en faire part; mais je fus oblige de leur avouer que M. Locke m'en avoit fait un secret a moi-meme. Enfin long-terns apres sa mort, M. le Chevalier Newton, a 772 LEIBNITZ'S CRITIQUE OF LOCKE qui je parlai par hazard de cet endroit du livre de M. Locke, me de"couvrit tout le mystere. Souriant, il me dit d'abord que c'e"toit lui-mgme qui avoit imagine cette maniere d'expliquer la creation de la matiere, que la pense"e lui en e"toit venue dans 1'esprit un jour qu'il vint a touiber sur cette question avec M. Locke et un seigneur Anglois [Le feu Comte de Pembroke, mort au rnois de Fevrier de la pre"sente anne"e, 1738]. Et voici comment il leur expliqua sa pense"e. ' On pourroit,' dit il, ' se former en quelque maniere une idee de la creation de la matiere en supposant que Dieu eut empeche par sa puissance que rien ne put entrer dans une certaine portion de 1'espace pur, qui de sa nature est pe'ne'trable, e"ternel, ne"cessaire, infini; car des-la cette portion d'espace auroit Pimpe'ne'tra- bilite', 1'une des quality's essentielles a la matiere: et comnie 1'espace pur est absolument uniforme, on n'a qu'a supposer que Dieu auroit com munique" cette espece d'iinpe'netrabilite" a une autre pareille portion de 1'espace, et cela nous donneroit, en quelque sorte, une ide'e de la mobilite" de la matiere, autre qualite qui lui est aussi tres-essentielle.' Nous voila maintenant de'livre's de 1'enibarras de chercher ce que M. Locke avoit trouve' bon de cacher a ses lecteurs: car c'est la tout ce qui lui a donne occasion de nous dire, ' Que si nous voulions donner 1'effort a notre esprit, nous pourrions concevoir, quoique d'une maniere imparfaite, comment la matiere pourroit d'abord avoir e"te" produite,' etc. Pour moi, s'il m'est permis de dire librement ma pense"e, je ne vois pas comment ces deux suppositions peuvent contribuer a nous faire coiicevoir 'la creation de la matiere. A mon sens, elles n'y contribuent non plus qu'un pont contri- bue a rendre 1'eau qui coule imrne'diatement dessous, impenetrable a un boulet de canon, qui venant a tomber perpendiculairement d'une hauteur de vingt ou trente toises sur ce pont y est arrete" sans pouvoir passer a travers pour entrer dans 1'eau qui coule directement dessous. Car dans ce cas-la, 1'eau reste liquide et pe'ne'trable a ce boulet, quoique la solidite" du pont empeche que le boulet ne tombe dans 1'eau. De meme, la puis sance de Dieu peut empecher que rien n'entre dans une certaine por tion d'espace, mais elle ne change point par-la la nature de cette portion d'espace, qui restant toujours pe'ne'trable, comme toute autre portion d'es pace, n'acquiert point en consequence de cet obstacle, le moindre degre" de 1'impe'ne'trabilite qui est essentielle a la matiere," etc.
Fraser, Locke's Essay, 2, 321, 322, note 2, above referred to, states that "the idea of the creation of matter which Locke had in view in this curious passage has occasioned various conjectures," and he refers to that of Leibnitz in this passage, to Reid's in Intell. Powers, Essay II., 10 [ed. Hamilton, 8th ed., 1880, 1, 287 a], and to Dugald Stewart, Essay II., chap. 1, p. 63. Reid thinks Locke agrees with Berkeley; Stewart is almost tempted to think that Locke's idea of matter is "somewhat analogous to that of Boscovich." Fraser says that "this 'dim concep tion,' if it means that the material world may be resolved into a con stant manifestation of God's power to man's senses, conditioned by space, so far coincides with Berkeley's account of it; he emphasises the sensuous manifestation of divine power in selected spaces, as well as ADDITIONS AND CORRECTIONS 77!
the ultimate dependence of space on sense. Newton, it seems, suggested that ' creation of matter ' means, God causing in sentient beings the sense-perception of resistance, in an otherwise pure space, — a theory akin to Berkeleyism in its recognition of the Supreme Power, and to Boscovich in its conception of the effect."
PAGE 513. At end of note, add: translation, Appendix, infra, p.
PAGE 522, note 1. After "Gerhardt," add: Janet.
PAGE 534, note 1. Line 1, after "Tit. VII., 1," add: Collectio Li- broruin Jiiris Antejustiniani, ed. Krueger, Mommsen and Studemund, Berlin, Weidmann, 1878, 2, 52; line 5, after "Tit. I., 33," add: Corpus Juris Civilis (Digest, ed. Mommsen), Berlin, 1893, 1, 607 b.
PAGE 534, note 2. Add: ed. Mommsen, 1893, 1, 665 a. PAGE 534, note 3. Add: cd. Cousin, 1, 148.
PAGE 545, note 2. Add: New ed. of Bolsec, Vie de Calvin, by P. L. Chastel, Lyons, 1875.
PAGE 548, note 3. Add: Fraser, Locke's Essay, 2, 379.
PAGE 552, note 1. Add: Cf., also, note to New Essays, Preface, ante, p. 51, lines 11-13, infra, p. 727; also, New Essays, Bk. IV., chap. 20, §11, Th., infra, p. 013, and note 1.
PAGE 507, note 1, line 3. After "290," add: Bonn's ed.; Fraser, PAGES 575,570, note 1. Add: The doctrine set forth in the note is closely allied to the inner light of the Quaker theology. Cf. New Essays, Bk. IV., chap. 19, infra, p. 599, and note 1; also, Bancroft, Hist, of the United States, Centenary ed., 1876, Vol. 2, pp. 87-92.
PAGE 579, note 1. Add: Cf. New Essays, Bk. IV., chap. 0, ad fin., ante, p. 402, note 1; 7, § 11, Th. (2), ante, p. 474, note 1; also, on the general philosophical question, "The Roots of Agnosticism," by Pro fessor James Seth, in "The New World," September, 1884, Vol. 3, pp. 458-471; and on the special problem here under discussion, "Leibnitz and Protestant Theology," by Professor John Watson, in " The New World," March, 1896, Vol. 5, pp. 102-122. Professor Watson's state ment and criticism of Leibnitz's doctrine is admirable. He holds that Leibnitz's distinction of two kinds of truth, truths of reason and truths of fact, cannot be maintained, that " for a Being of infinite knowledge the possible and the actual are coincident," that "the only possible reality is that which is capable of being actualized," that there can be no choice between hypothetical worlds, and that the existing world is the only pos sible one, and is "necessary just because it is the expression of an abso lute reason."
774 LEIBNITZ'S CRITIQUE OF LOCKE PAGE 581, note 1. At end, add: Further references on the whole subject: Lange, Gesch. d. Materialismus, 2d ed., 1, 182 sq; Eng. trans., 1, 218 sq.; E. Renan, Averroes et V Averroisme, Paris, 1852; 3d ed., Paris, PAGE 585, line 6, " Motives of credibility." Of. New Essays, Bk. IV., chaps. 16, § 14, Th., ante, p. 554; 17, § 23, Th. (2), ante, p. 579, and note 1. Cf., also, Dutens, Leibnit. op. om., 1, 680, where Leibnitz says: " Motifs de croyance ou de credibility (comme ils les appellant) c'est-a- dire, outre les raisons explicables de notre Foi, qui ne sont qu'un amas d'argumens de diffe'rens degr^s de force, et qui ne peuvent fonder tous ensemble qu'une foi humaine, ils demandent une lumiere de la grace du Ciel, qui fasse une entiere conviction, et forme ce qu'on appelle la Foi divine," i.e. " Motives of belief or of credibility (as they call them), that is to say, besides the explicable reasons of our faith, which are only a mass of arguments of different degrees of force, and which all together can establish only a human faith, they demand a light of the grace of heaven, which produces a complete conviction, and forms what is called the divine faith."
PAGE 588, lines 16-19. " What is only necessary by a physical neces sity (i.e. founded upon induction from that which is customary in nature, or upon natural laws which, so to speak, are of divine institution)," etc. Cf. ante, p. 261, note 1, and addition thereto, ante, p. 761.
PAGE 606, note concluded from p. 605. Line 10, after "April 20-30, 1669, G. 1, 27," add: Appendix, infra, 650; line 20, after "p. 33," add: translation, Appendix, infra, 631-651.
PAGE 634, line 24, "Gilbert." William Gilbert, 1540-1603, private physician to Queen Elizabeth, was " the first real physicist and positively methodical experimenter known in the History of Physics before Kepler and Galileo." By the experiments and discoveries published in his De maynete magneticisque corporibus et de may no magnete tellure, Physiologia nova, London, 1600, later editions, Sedan, 1628, 1633, Frankfort, 1629, 1638, he became " the founder of the doctrine of magnetism and electric ity." He called the latter vis clectrica. For an account of his philoso phy, cf. Lasswitz, Gesch. d. Atomistik, 1, 315-321; for his view of vacuum, PAGE 634, line 24, " Gassendi." For Gassendi on the vacuum, cf. Lass witz, Gesch. d. Atomistik, 2, 136 sq., 168-169.
PAGE 634, line 24, " Gericke." Cf. ante, p. 127, note 2. An account of his views is given by Lasswitz, Gesch. d. Atomistik, 2, 293-300.
PAGE 634, line 25, " Digby." Cf. ante, p. 83, note 1. On Digby's phi losophy, cf. Lasswitz, Gesch. d. Atomistik, 2, 188-207; on his view of the vacuum, ibid, 199.
ADDITIONS AND CORRECTIONS 775 PACE 041, line 11, "Anglus." Cf. ante, p. 634, note 1. A peculiar notion of White's concerning the state of the soul separated from the body, involved him in a controversy with the Bishop of Chalcedon. White wrote two tracts on the subject: DC, Medio Animarum Statu, Paris, 1053, 8vo, Agr. 1059, 8vo; Responsio ad duos Theologos 1'arisi- enses Hen. Holdenum, et alium de Media Animarum Statu, 1002, 8vo. The former, together with Hobbes' Leviathan, was censured by the House of Commons in 10GO. Archbishop Francis Blackburne, 1705-1787, gives an extended account of both tracts in his own Historical View of the. Controversy concerninfj an Intermediate State, 1st ed., 1765, 2d, much enlarged, 1772; in Vol. 3 of his Works, Theolog. and Miscellaneous, 1 vols., 1804. Hobbes and White frequently engaged in disputations, in which White commonly proved himself the abler dialectician.
PA<;K 057, note 1. Add: On Leibnitz's dynamical views, cf. P. Ilarzer, "Leibniz' dynamische Anschauungen, mit besonderer Kiichs. auf d. Reform des Kraftemaasses u. d. Entwickelung des Princ. der Erhaltung der Energie," in " Vierteljahrsschr. f. wissenschaftl. Philos.," 1881, Vol. 3, pp. 205-295; D. Selver, Der Entwicklungsgang der Leibniz'1 schen Monadenlehre bis 1695, Leipzig, 1885; M. Zwerger, Die lebendige Kraft und ihr Mass, Mdnchen, 1885; M. Planck, Das Princip der Erhaltung der Eneryie, Leipzig, 1887, p. 6 sq.
PACK 679, note 1. Add: and additions thereto, infra, p. 733.
PAGE 692, note 1. Add: Translated also by Duncan, Philos. Wks. of Leibnitz, with the title " On the Ultimate Origin of Things."
PACE 705, line 10 from bottom (of text). The Latin text reads: "Prreterquam finiam, adjicere placet," etc., of the first phrase of which I have not been able to find any better rendering than that given in the text.
PAOI: 712, note 1, at the end (p. 713). Add: Cf., also, Toucher de Careil, Nouvelles Lettres et Opuscules inedits de Leibniz, Paris, 1857, pp. 412-437, — Note sur la loi de continuite, by the editor. The passage refer ring to the letter here translated occurs p. 433. The note itself is a very complete and valuable account of Leibnitz's principle. Cf., also, Nour- risson, La Philosophie de Leibniz, Paris, 1860, pp. 221-238.
INDEX A TO THE CRITIQUE OF LOCKE "A in theology," applied to Antoinette Boiirignon, 603.
"A is not B," compared with " A is A posteriori and a priori, complemen tary methods, 315.
A posteriori truths, 499.
A priori proofs, 227; truths, 499; ar gument for existence of God, 503.
Abridge, natural inclination of mind Absolute, idea of, anterior to that of limits. 158; anterior to all compo sition, 162; is that of the infinite, 12, 17, Hi'-'; " in us internally," 163; opposed to relative, 2:36.
Absolutes, the attributes of God are, 163; the source of ideas, 163.
Abstract, and concrete, ho\v related, 128; thoughts have need of things sensible, 78; entities, their reality?
Abstracts affirmed of each other, not always purely verbal, 497.
Abstraction, its process, 309; by it we arrive at essences, 497; gives no knowledge of real existence, 497.
Abstractions, when not errors, 51; to Academic disputes, 478, 479.
Academicians, 421.
Accidental and contingent. 498.
Accidents, real beings, 154; when be stowed miraculously, 428.
Accidents of bodies, not arbitrarily ac corded by God, 428, 431; are not as pigeons going into and out of their holes, 428; sometimes virtually made substances, 428; if not modes of their being or modifications of their substances, then miraculous, 428; are suitable to their nature, 431; are not removed from ' reason in general,' 431.
Acervi Kuentis, problem of, 328.
Act, how forced yet voluntary, 181, Actes de Leipzic, 227, 319, 502; des Seavans, 14.
Action, essential to substance, 11, 218; body and soul ever in, 111; two kinds of, 175, 218; constant because nature ever labors to put herself at ease, 194; perception, a form of, 218, 219; motion, a form of, 218; that which takes place in substance spontane ously, 218; compared with passion, 218, 219; in substance when percep tion is distinct, 219; a step towards pleasure, 219; a change towards per fection, 219; great business of man kind, 223; consists in thoughts or motions, 223; in Aristotle, 321.
Actus purus, God is, 113.
Adamic language, the, its alleged pres ervation in German, 298.
Adequate ideas, 17.
Adhesion of bodies, 123, 124.
Adverb, its use, 364.
'JSgean,' Bochart's derivation, 302.
sEqualia icqualibus, the axiom, 540.
Affinity, 259.
Aggregata, 3(51.
Aggregates, in what their unity con sists, 235: artificial, 361; natural, Aggregations, beings by, 149.
LEIBNITZ'S CRITIQUE OF LOCKE Air-gun, 466.
Albert, the Great, 278.
Albinus or Alcuin, 546.
Alchemists, 601; called ' adepts,' 379; write only for ' sons of the art,' 379; dangerous, 601.
Alexander the Great, 208; his dream, Algebra, 432, 571; does not require re currence to ideas, 443; Vieta's use of letters in, 468; Leibnitz proposes use of figures in, 468; its use in ex tracting roots, 571; not art of inven 'Allein,' its equivalents in French, 366.
Alliance, 259.
Alliot, Dr., his verses, 352.
Alphabet, Chinese have no, 74; its connection with sounds, 78.
Alps, derivation of word, 308.
Ambition, one's, should be to build rather than destroy, 99.
America, lack of iron there, 525.
American, meaning Red Indian, 90, 359; savage regarded clocks as alive, 388.
Analogy, as a rule of probability. 549; foundation of rational hypothesis, 549; how employed by Huygens, 550; to be searched after, 553; mira cles admitted in despite of, 553.
Analysis, 411, 412; its relation to in vention, 412; infinitesimal, 440; Pappus on, 521, 565; Conring criti cises, 521; ultimate, difficult to ar rive at, 521; involves a return by synthesis, 565.
Anatomy, comparative, recommended, Ancient book, see Books.
Andradiaiis, 593.
Andradius, on salvation of heathen, 'Angebornen Ideen,' 3.
Angel, the change in its signification, Angelicus Doctor, 503.
Angels, as to their subtle bodies, 53; according to the Fathers, 229; ac cording to Aquinas, 230.
Anger, what, 173.
Anglicans, (513.
Animals, Cartesian view of, 62: con servation of, in miniature, 62; auto mata with souls, 66; immortal, 68; reason upon particular ideas by con nection, 145; do not form abstract thoughts, 145; their love, its source, 145; have no knowledge of num bers, 145; have no understanding, 178; rational, other than man, 244; how the idea of, is produced, 310; how the name is arrived at, 310: speech of, 352, 353; and man con nected, 549, 552; and 'man,' the terms compared, 569.
Animant, examples of, 125.
Annuities, 540.
Anselm, his argument for the exist Antipathies, surprisingly common, 27, 37; the explanation of, 27, 28; de serve the attention of educators, Antipodes, the ground on which re jected, 217, 442; ' pretended heresy ' Antiquity, of value in religion, 618.
Antisthenes on virtue, 519.
di'TiTUiria, 3.
Apagogical demonstration, 491.
Ape, a human ancestor, 353.
Apiitm, 394.
"Apologie du genre humain " of M.
Fabritius, 21. Appellative names, 309, Apperceptions, past, 46; depend on attention and order, 76; we are often without, 166. Appetite, and hunger, distinguished, 170; tends to pleasure rather than happiness, 207. Appetitions, what? 177; apperceptible, 177; tend to go to their end directly, not wisely, 195; can be directed by reason, 196; motus primo pritui are towards joy, 195. Apuleius, ass of, 243. Aquaviva, Claudio, (519. Arabia Deserta, 259.
INDEX A Arabs, influence on medicine, 371.
Arbitrariness, not in ideas but in words, 325.
Arcluui, 67.
Archelaus, his "law makes virtue," Archimedes, 93; demonstrations in physics, 414, 415; on equilibrium, 415, 410; has shown a square equal to a circle, 424; further investiga tions by him regarding circle, 424; on curvilinears, 473; how he arrived at quadrature of parabola, 475; his definition of straight line, 522; on the spiral, 573.
Areopagites, their practice of releasing one whose case was too hard to de Arguments, 398.
Arguments, the two, of the rhetori cians, 529: mixed, 530; from greater number, 530; Nicole on, 530.
Arguments in form, what? 559; a recto ad obliquum, 5(!0, 504; four sorts, ad verecundiam, 576; ad ig- norantiam, 57G; ad homiuem, 576; ad judiciwn, 576; ad vertiginem, Aristides, 392.
Aristippus, on happiness, 518.
Ariosto, 398.
Aristotle, 392, 418, 466, 495, 521; his entelechy, 66, 174; on time, 156; on free acts, 180; on future life, 208; on probability, 214; his definition of motion, 320: his definition of light, 321; on materia prima, 383; defects arising from the fact that some of his writings were posthumous, 384; defi nition of man, 384; defended, 385; his "Prior Analytics," 414, 416; as a philosophic writer, 416; assump tions, 479; his Ka66\ov irpCiTov, 488; additions to what he left concern- ingbody,495; his ^Tov^vrj, 495; his estimate of metaphysics, 495; how he referred accident to matter, 498; his "Posterior Analytics," 521; his " Topics," 541; Locke's estimate of, 557; his disposition of the prem ises in the syllogism, discussed, 568: his expression " B is in A " justified by reference to ideas, 569; is he Arithmetic, its propositions innate, 76, 78; can be presented apart from sight or touch, 78; awakened in us by touch, 78.
Armenian books, 372.
Arminius, 72.
Arnauld, his " New Elements," 463, 464; argues against insensible changes, 618.
Arrangement, its importance, 475.
Ars Combiuatoria, pirated, 434.
Art of Signs, needed, 573.
Arts, advantage of cultivating, 525, Ass, golden, of Apuleius, 243.
Assent, degrees of, 529; often based on memory of previous reasonings, 532, 533; such use of memory in, its advantages and disadvantages, 533; as a guide of action, 534,535; its varieties, 537, 538: as assurance, 538; as confidence, 538; as firm belief, 538; has varying degrees of proba bility, 538; granted to Miracles and Revelation, 553; founded on motives of credibility, 554; supernatural, founded on Divine Grace, 554.
Association of ideas, a non-natural often observable, 281, 282; ground of acquired sympathies and antip athies, 282; affects intellectual habits, 282; source of the non- natural, 283; depends on associ ation of perceptions, 283; strength ened by repetitions, 283, 284; strengthened by " vehemence of im pression," 284; influenced by "au thority, party, custom," 284.
Assurance, how belief becomes, 538.
Assyrians, doubts about history of, 545.
Asyllogistic, conclusions, 560, 561.
Atom, defined, 53, 54.
Atoms, 65, 68, 239; of Epicurus, 126, 132; of Democritus, 309: fortuitous concourse of, folly, 615.
Attention, 115, 165, 166; division of, a means of securing sleep, 115.
LEIBNITZ'S CRITIQUE OF LOCKE Attraction over distance, 56.
Attributes and modifications, distin guished, 58.
Augustan Confession, G12.
Augustine, 410; on eternal truths in Divine intelligence, 516; damning infants unbaptized, 594; his " De Utilitate Credendi," 616.
Augustus, 308; his " Brevarium Im- Augustus, Elector of Saxony, an alchemist, 339.
Aumont, Due d', an antiquarian, 547.
Australians, supposed invasion of, 456.
Authority, how far to be yielded to, Avarice and ambition, the principle at bottom of both wholesome, 212.
Avarice, its application to different complex ideas, 313, 314.
Aventin, 546.
Averroists, 53.
Axioms, are they indispensable? 12; should be demonstrated, 18, 72, 99, 107, 175, 473, 518; truths other than self-evident, 464; secondary, should be reduced to primitive, 464; primi tive, 464; primitive, are identicals and undemonstrable, 464; its par ticular and more general meaning, 469; in what sense prior to other parts of knowledge, 470; other truths alleged to be as evident as, 471; the result of discarding, 472; their use in geometry, 473; should be assumed with caution, 518; when the secondary may be employed, 524; their principal use to connect ideas, " B in mathematics," used by Bertrand la Coste, 603.
Babylonians, doubts about mathe matics of, 416; doubts about history Baldness, the problem concerning, 328, Barantoli, could not understand ' hal Barbarism and cultivation contrasted, Barclay. Quaker theologian, 599.
Barner, his Prodromus, 487; suggests abridgment in medical works, 488.
Battles, almost no good account of, 543; those of Livy imaginary, 543; Dahlberg's plans of, 543.
Bauhin, 308.
Baumgarten, his story of the Santon, Beasts, men distinguished from, by innate knowledge, 76.
Beatific vision, 575.
Becan, 303.
Beda, 295.
Being, have idea of, because we are beings, 76; knowledge of, how de rived? 100; some have no word for, 103; God, finite spirits, and matter may be modifications of a common, 154; corporeal, knowledge of, given in sensation, 229; spiritual, knowledge of, given in sensations, 229; thinking, if thought comes from, such Being is God, 501 •, one original, reasonable to believe that there is, 501; thinking, can it come from a non-thinking source? 505; eternal first, cannot be matter, 506.
Beings, outside of us, are they demon strable? 469; eternal, may there be? 501; may this state of things origi nate in a concurrence of? 501.
Belgian Confession, 612.
Belief, how it becomes assurance, 538; not according to wish, but sight of most apparent, 615; can be indirectly influenced, 615; founded on slight reasons, explained, 616.
Bellarmine, 621.
Bernier, b'4.
Beverovicius, his book on medicine, Beyerling, 622.
Beza, his views of Eucharist, 612.
Blind, their opinion of scarlet, 128, 321; have learned geometry, 139; may learn optics, 139; can speak pertinently of light and color, 305.
Bochart, 302.
Bodies, " two cannot be in same place at same time," the statement considered, 83; impenetrability of, 83: extension of, and equality of space, not inseparable, 127; act only by impulse, 132; do not act where they are not, 132; in what sense neces sary agents, 183; do not remain same in appearance, 240; of entel- echies are machines, 362; of entel- echies, imperishable, 3(52; of en- telechies, an infinite replication of inanimates, 362.
Body, never without motion, 11, 24, 47, 110; least impression upon, reaches its entirety, and therefore to part whose motions correspond to actions of soul, 25; Leibnitz al leges a change in Locke's views as to, 38; and mind, their differences not modifications, 58; and mind, exact correspondence between, 117, 182; to say it is extended without parts unintelligible? 118; acts (agit) when spontaneity in its motion, 219; is passive (patit) when urged or hin dered by another, 210; possesses an image of substance and action, 210; as composed of parts, not one substance, 219; its unity comes from the thought, 219; like a flock, 210; organized not the same but equiva lent, 241: Descartes' view of, 483; can it be only in one place at same time, 4(56, 589; substance of, does not consist in extension or dimen sion, 612; glorious of Jesus Christ, 612; glorious, its local presence, (512; glorious, its sacramental presence, 6 12; glorious, its miraculous pres Bodies, mechanical affections of, colors, sounds, etc. how explained, 441; movements of, correspond to, but do not resemble, affections of soul, 441; their connection with soul ex plained by Pre-established Har mony, 441; the statement that two, cannot be in the same place at the same time, discussed, 4(5(5; the state ment true if body be an impenetra ble mass, 4t>6: the statement not true of real body, 4(16; the statement only true in natural order of things, 4(57; knowledge of, being increased, 405; knowledge of, acquired by ex perience, 524; knowledge of, ac quired by rational and regular experiment, 524; investigation of internal parts of, most useful of our present efforts, 552.
Boehme, Jacob, 208; Teutonic Philoso pher, 603; believed to make gold, Bohlius, 3(56.
Boldness, 223.
Bolsec, his slanders on Calvin, 545.
Boniface, 443.
Bonosus, wherein his drinking might be praised, 263.
Book, never formed by throwing type together pell-mell, 422. Books, ancient, to be investigated, es pecially on medicine, 372; Chinese, Boreas and the traveller's cloak, Borgia, Francis de, how he reduced his wine, 103.
Bouhours, his Art de Fenser, 144.
Bouillaud upon the spiral, 573.
Bouquetin, ibex, 394.
Bourignon, Antoinette do, an enthusi Boutan, 01.
Boyle, Chevalier, 324; denies abs^ute rest, 47; concludes that everything in nature takes place mechanically, Brahmins, 372.
Brenner or Pyrenees, 308.
Brocards, require reform, 48(5.
Brugnolus, 106; Brugnol, 107.
Brusqner, 370.
Brutes, their knowledge, 44; their "consecutions," 44; have imperish Brutus, origin of name, 30S; and the Britons, 546.
Bubbles, as memories, 513.
Bucephalus, 308.
Buratini, 150.
Buridaif s ass, 116.
Burnett, Thomas, a correspondent of Leibnitz, 6.
' But,' its different significations, 366; LEIBNITZ'S CRITIQUE OF LOCKE its equivalents in French and Ger man, 3(JG; its derivation, 3ti7.
Caudmon, 295.
Calvin, bis strong views of Eucharist, Camillus and the Gauls, story con tradicted, 545.
Campauella, 07.
' Candle of the Lord,' 437.
Cannon-halls, why piled? 570.
Canon, general, 468.
Capito, 308.
Cardan, 67; on the logic of the proba Caribbees, their cruelty, 89.
Carlowitz, peace of, 259.
Carrington, his life of Cromwell, 543.
Cartesians, their appeal to ideas, 13; perplexed by souls of brutes, 62; on space and matter, 128; on space and extension, 129; on transfer of motion, 176; on souls giving new direction to force, 233; cannot demonstrate real external existence, 319; their first truth, 410, 46S; their argument (the Anselmic) for exist ence of God, 502; their grooved particles, 613.
Casfti, 176.
Casaubon on the Sorbonne, 478.
Casimir, King of Poland, and his forest child, 344.
Cassowary, sign of a complex idea, 357; exact idea of its skin might distin guish it, 357; " wide nails " wanting Castor and Pollux, with one soul, Cause, final, 224,556; proximate for Cause and effect, 237; can they be ex pressed apart from action? 224.
Causes, efficient, parallel in all worlds, ' Cavalcar,' 222.
Cebes, Table of, 436.
Celery-plant, 394.
Censors, 593.
Censures, Theologic, 537.
Cependant, its use, 367.
Certainty, in human knowledge, 15; of truth and of knowledge, 453; ex perimental, 460; moral or physical, distinguished from metaphysical or