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aliquod legamus？ Velut ego nunc moveor。 Venit enim mihi
Plato in mentem； quem accepimus primum hic disputare
solitum； cuius etiam illi hortuli propinqui non memoriam
solum mihi afferunt； sed ipsum videntur in conspectu meo hic
ponere。 Hic Speusippus； hic Xenocrates； hic eius auditor
Polemo； cuius ipsa illa sessio fuit； quam videmus。 Equidem
etiam curiam nostram； Hostiliam dico； non hanc novam； quae
mihi minor esse videtur postquam est maior； solebam intuens；
Scipionem； Catonem； Laelium； nostrum vero in primis avum
cogitare。 Tanta vis admonitionis est in locis； ut non sine
causa ex his memopriae deducta sit disciplina。' Cicero de
Finibus。 Lib。 v。
＇14＇Mr。 L/OCKE divides all arguments into
demonstrative and probable。 In this view； we must say； that
it is only probable that all men must die； or that the sun
will rise to…morrow。 But to conform our language more to
common use； we ought to divide arguments into
； ； and 。 By proofs
meaning such arguments from experience as leave no room for
doubt or opposition。
＇15＇Section II。
＇16＇Mr。 L/OCKE； in his chapter of power； says that；
finding from experience； that there are several new
productions in matter； and concluding that there must
somewhere be a power capable of producing them； we arrive at
last by this reasoning at the idea of power。 But no
reasoning can ever give us a new； original； simple idea； as
this philosopher himself confesses。 This； therefore； can
never be the origin of that idea。
＇17＇IT may be pretended； that the resistance which we
meet with in bodies； obliging us frequently to exert our
force； and call up all our power； this gives us the idea of
force and power。 It is this ； or strong endeavour； of
which we are conscious； that is the original impression from
which this idea is copied。 But； first； we attribute power to
a vast number of objects； where we never can suppose this
resistance or exertion of force to take place； to the
Supreme Being； who never meets with any resistance； to the
mind in its command over its ideas and limbs； in common
thinking and motion； where the effect follows immediately
upon the will； without any exertion or summoning up of
force； to inanimate matter； which is not capable of this
sentiment。 ； This sentiment of an endeavour to
overcome resistance has no known connexion with any event：
What follows it； we know by experience； but could not know
it 。 It must； however； be confessed； that the
animal ； which we experience； though it can afford no
accurate precise idea of power； enters very much into that
vulgar； inaccurate idea； which is formed by it。
＇18＇＇Three Greek words＇
＇19＇Section XII。
＇20＇I N/EED not examine at length the
which is so much talked of in the new philosophy； and which
is ascribed to matter。 We find by experience； that a body at
rest or in motion continues for ever in its present state；
till put from it by some new cause； and that a body impelled
takes as much motion from the impelling body as it acquires
itself。 These are facts。 When we call this a ；
we only mark these facts； without pretending to have any
idea of the inert power； in the same manner as； when we talk
of gravity； we mean certain effects； without comprehending
that active power。 It was never the meaning of Sir I/SAAC
N/EWTON to rob second causes of all force or energy； though
some of his followers have endeavoured to establish that
theory upon his authority。 On the contrary； that great
philosopher had recourse to an etherial active fluid to
explain his universal attraction； though he was so cautious
and modest as to allow； that it was a mere hypothesis； no to
be insisted on； without more experiments。 I must confess；
that there is something in the fate of opinions a little
extraordinary。 D/ES C/ARTES insinuated that doctrine of
the universal and sole efficacy of the Deity； without
insisting on it。 M/ALEBRANCHE and other C/ARTESIANS made
it the foundation of all their philosophy。 It had； however；
no authority in E/NGLAND。 L/OCKE； C/LARKE； and
C/UDWORTH； never so much as notice of it； but suppose all
along； that matter has a real； though subordinate and
derived power。 By what means has it become so prevalent
among our modern metaphysicians？
＇21＇A/CCORDING to these explications and definitions；
the idea of power is relative as much as that of ；
and both have a reference to an effect； or some other event
constantly conjoined with the former。 When we consider the
circumstance of an object； by which the degree or
quantity of its effect is fixed and determined； we call that
its power： And accordingly； it is allowed by all
philosophers； that the effect is the measure of the power。
But if they had any idea of power； as it is in itself； why
could not they Measure it in itself？ The dispute whether the
force of a body in motion be as its velocity； or the square
of its velocity； this dispute； I say； need not be decided by
comparing its effects in equal or unequal times； but by a
direct mensuration and comparison。
As to the frequent use of the words； Force； Power；
Energy； &c。； which every where occur in common conversation；
as well as in philosophy； that is no proof； that we are
acquainted； in any instance； with the connecting principle
between cause and effect； or can account ultimately for the
production of one thing to another。 These words； as commonly
used； have very loose meanings annexed to them； and their
ideas are very uncertain and confused。 No animal can put
external bodies in motion without the sentiment of a
or endeavour； and every animal has a sentiment or feeling
from the stroke or blow of an external object； that is in
motion。 These sensations； which are merely animal； and from
which we can draw no inference； we are apt to
transfer to inanimate objects； and to suppose； that they
have some such feelings； whenever they transfer or receive
motion。 With regard to energies； which are exerted； without
our annexing to them any idea of communicated motion； we
consider only the constant experienced conjunction of the
events； and as we a customary connexion between the
ideas； we transfer that feeling to the objects； as nothing
is more usual than to apply to external bodies every
internal sensation； which they occasion。
＇22＇T/HE prevalence of the doctrine of liberty may be
accounted for； from another cause； 。 a false sensation
of seeming experience which we have； or may have； of liberty
or indifference； in many of our actions。 The necessity of
any action； whether of matter or of mind； is not； properly
speaking； a quality in the agent； but in any thinking or
intelligent being； who may consider the action； and it
consists chiefly in the determination of his thoughts to
infer the existence of that action from some preceding
objects； as liberty； when opposed to necessity； is nothing
but the want of that determination； and a certain looseness
or indifference； which we feel； in passing； or not passing；
from the idea of one object to that of any succeeding one。
Now we may observe； that； though； in on human
actions； we seldom feel such a looseness； or indifference；
but are commonly able to infer them with considerable
certainty from their motives； and from the dispositions of
the agent； yet it frequently happens； that； in
the actions themselves； we are sensible of something like
it： And as all resembling objects are readily taken for each
other； this has been employed as a demonstrative and even
intuitive proof of human liberty。 We feel； that our actions
are subject to our will； on most occasions； and imagine we
feel； that the will itself is subject to nothing； because；
when by a denial of it we are provoked to try； we feel； that
it moves easily every way； and produces an image of itself
（or a ； as it is called in the schools） even on
that side； on which it did not settle。 This image； or faint
motion； we persuade ourselves； could； at that time； have
been compleated into the thing itself； because； should that
be denied； we find； upon a second trial； that； at present；
it can。 We consider not； that the fantastical desire of
shewing liberty； is here the motive of our actions。 And it
seems certain； that； however we may imagine we feel a
liberty within ourselves； a spectator can commonly infer our
actions from our motives and character； and even where he
cannot； he concludes in general； that he might； were he
perfectly acquainted with every circumstance of our
situation and temper； and the most secret springs of our
complexion and disposition。 Now this is the very essence of
necessity； according to the foregoing doctrine。
＇23＇T/HUS； if a cause be defined； ； it is easy to observe； that is
synonymous to 。 In like manner； if a cause be
defined； ； this is liable to
the same objection。 For what is meant by these words； ？ Had it been said； that a cause is after which
； w