too. Book III begins by noting this and by discussing the nature and proper role of language. One of the obvious exceptions to this trend was John Locke, who described the human mind as a tabula rasa (blank slate but his take has been rejected by modern science. The work was unfinished, but published posthumously.
By contrast, ideas of substances tend to fare very poorly. But of course we can always ask whether a person has a choice whether or not to suspend judgment or whether the suspension of judgment is itself determined by the minds strongest desire. These are the minimal units of mental content; each simple idea is in itself uncompounded, and contains in it nothing but one uniform Appearance, or Conception in the mind, and is not distinguishable into different Ideas.
Although the Two Treatises would not be published until 1689 they show that he had already solidified his views on the nature and proper form of government. I suspect Plato and Aristotle were encouraged in this by progress in math. Locke calls ideas like these complex ideas. Specifically, Locke thinks that we want to communicate about our ideas, the contents of our minds. For example, consider the old-school argument that women are naturally suited for caregiving roles. One must not take so much property that some of it goes to waste. 1, it does seem to me very important to be able to flip ideas around in one's head: to see when two ideas don't fully cover the space of possibilities, or when one idea is the same as another but with a couple things changed. It's probably inevitable that philosophy will suffer by comparison, because there's no lower bound to its precision. And for anyone to succeed in life, he must be ready to show the stuff he is made. Other particles includes words like and, but, hence, and so forth. But the question could be repeated, what are leather and metal made of?
Journal of Philosophy of Life
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