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Page 170 - ... a state of perfect freedom to order their actions and dispose of their possessions and persons as they think fit, within the bounds of the law of nature, without asking leave, or depending upon the will of any other man.
Page 113 - When the understanding is once stored with these simple ideas, it has the power to repeat, compare, and unite them, even to an almost infinite variety, and so can make at pleasure new complex ideas. But it is not in the power of the most exalted wit, or enlarged understanding, by any quickness or variety of thought, to invent or frame one new simple idea in the mind, not taken in by the ways before mentioned: nor can any force of the understanding destroy those that are there.
Page 130 - I feel pleasure and pain: can any of these be more evident to me, than my own existence? if I doubt of all other things, that very doubt makes me perceive my own existence, and will not suffer me to doubt of that.
Page 111 - The power that is in any body, by reason of the particular constitution of its primary qualities, to make such a change in the bulk, figure, texture, and motion of another body, as to make it operate on our senses, differently from what it did before. Thus the sun has a power to make wax white, and fire to make lead fluid.
Page 104 - If by this inquiry into the nature of the understanding, I can discover the powers thereof, how far they reach, to what things they are in any degree proportionate, and where they fail us...
Page 175 - The only way whereby any one divests himself of his natural liberty, and puts on the bonds of civil society, is by agreeing with other men to join and unite into a community for their comfortable, safe, and peaceable living one amongst another, in a secure enjoyment of their properties and a greater security against any that are not of it.
Page 115 - For these words of good, evil, and contemptible, are ever used with relation to the person that useth them, there being nothing simply and absolutely so; simply and absolutely so; nor any common rule of good and evil, to be taken from the nature of the objects themselves...
Page 115 - But whatsoever is the object of any man's appetite or desire, that is it which he for his part calls good; and the object of his hate and aversion, evil; and of his contempt, vile and inconsiderable.
Page 117 - The mind, being every day informed, by the senses, of the alteration of those simple ideas, it observes in things without; and taking notice how one comes to an end, and ceases to be, and another begins to exist, which was not before; reflecting also on what passes within itself, and observing a constant change of its ideas...