to be confounded with other resembling Ideas: And when we have often employ'd any Term, tho' without a distinct Meaning, we are apt to imagine it has a determinate Idea, annex'd to it. On the contrary, all Impressions, that is, all Sensations, either outward or inward, are strong and sensible: The Limits betwixt them are more exactly determin'd: Nor is it easy to fall into any Error or Mistake with regard to them. When therefore we entertain any Suspicion, that a philosophical Term is employ'd without any Meaning or Idea (as is but too frequent) we need but enquire, from what Impression is that suppos'd Idea deriv'd? And if it be impossible to assign any, this will serve to confirm our Suspicion. By bringing Ideas into so clear a Light, we may reasonably hope to remove all Dispute, that may arise, concerning their Nature and Reality[1].
- ↑ 'Tis probable, that no more was meant by those, who deny'd innate Ideas, than that all our Ideas were Copies of our Impressions; tho' it must be confess'd, that the Terms they employ'd were not chosen with such Caution, nor so exactly defin'd as to prevent all Mistakes about their Doctrine. For what is meant by innate? If innate be equivalent to natural, then all the Perceptions and Ideas of the Mind must be allow'd to be innate or natural, in whatever Sense we take the latter Word, whether in Opposition to what is uncommon, artificial, or miraculous. If by innate be meant, cotemporary to our Birth, the Dispute seems to be frivolous; nor is it worth while to enquire at what time Thinking begins, whether before, at, or after our Birth. Again, the Word, Idea, seems to be commonly taken
in
