8. And further enlarge our complex ideas, by still leaving out properties contained in them.
By the same way that they come by the general name and idea of MAN, they easily advance to more general names and notions. For, observing that several things that differ from their idea of man, and cannot therefore be comprehended out under that name, have yet certain qualities wherein they agree with man, by retaining only those qualities, and uniting them into one idea, they have again another and more general idea; to which having given a name they make a term of a more comprehensive extension: which new idea is made, not by any new addition, but only as before, by leaving out the shape, and some other properties signified by the name man, and retaining only a body, with life, sense, and spontaneous motion, comprehended under the name animal.
9. General natures are nothing but abstract and partial ideas of more complex ones.
That this is the way whereby men first formed general ideas, and general names to them, I think is so evident, that there needs no other proof of it but the considering of a man's self, or others, and the ordinary proceedings of their minds in knowledge. And he that thinks GENERAL NATURES or NOTIONS are anything else but such abstract and partial ideas of more complex ones, taken at first from particular existences, will, I fear, be at a loss where to find them. For let any one effect, and then tell me, wherein does his idea of MAN differ from that of PETER and PAUL, or his idea of HORSE from that of BUCEPHALUS, but in the leaving out something that is peculiar to each individual, and retaining so much of those particular complex ideas of several particular existences as they are found to agree in? Of the complex ideas signified by the names MAN and HORSE, leaving out but those particulars wherein they differ, and retaining only those wherein they agree, and of those making a new distinct complex idea, and giving the name ANIMAL to it, one has a more general term, that comprehends with man several other creatures. Leave out of the idea of ANIMAL, sense and spontaneous motion, and the remaining complex idea, made up of the remaining simple ones of body, life, and nourishment, becomes a more general one, under the more comprehensive term, VIVENS. And, not to dwell longer upon this particular, so evident in itself; by the same way the mind proceeds to BODY, SUBSTANCE, and at last to BEING, THING, and such universal terms, which stand for any of our ideas whatsoever. To conclude: this whole mystery of genera and species, which make such a noise in the schools, and are with justice so little regarded out of them, is nothing else but ABSTRACT IDEAS, more or less comprehensive, with names annexed to them. In all which this is constant and unvariable, That every more general term stands for such an idea, and is but a part of any of those contained under it.
10. Why the Genus is ordinarily made Use of in Definitions.
This may show us the reason why, in the defining of words, which is nothing but declaring their signification, we make use of the GENUS, or next general word that comprehends it. Which is not out of necessity, but only to save the labour of enumerating the several simple ideas which the next general word or GENUS stands for; or, perhaps, sometimes the shame of not being able to do it. But though defining by GENUS and DIFFERENTIA (I crave leave to use these terms of art, though originally Latin, since they most properly suit those notions they are applied to), I say, though defining by the GENUS be the shortest way, yet I think it may be doubted whether it be the best. This I am sure, it is not the only, and so not absolutely necessary. For, definition being nothing but making another understand by words what idea the term defined stands for, a definition is best made by enumerating those simple ideas that are combined in the signification of the term defined: and if, instead of such an enumeration, men have accustomed themselves to use the next general term, it has not been out of necessity, or for greater clearness, but for quickness and dispatch sake. For I think that, to one who desired to know what idea the word MAN stood for; if it should be said, that man was a solid extended substance, having life, sense, spontaneous motion, and the faculty of reasoning, I doubt not but the meaning of the term man would be as well understood, and the idea it stands for be at least as clearly made known, as when it is defined to be a rational animal: which, by the several definitions of ANIMAL, VIVENS, and CORPUS, resolves itself into those enumerated ideas. I have, in explaining the term MAN, followed here the ordinary definition of the schools; which, though perhaps not the most, exact, yet serves well enough to my present purpose. And one may, in this instance, see what gave occasion to the rule, that a definition must consist of GENUS and DIFFERENTIA; and it suffices to show us the little necessity there is of such a rule, or advantage in the strict observing of it. For, definitions, as has been said, being only the explaining of one word by several others, so that the meaning or idea it stands for may be certainly known; languages are not always so made according to the rules of logic, that every term can have its signification exactly and clearly expressed by two others. Experience sufficiently satisfies us to the contrary; or else those who have made this rule have done ill, that they have given us so few definitions conformable to it. But of definitions more in the next chapter.
11. General and Universal are Creatures of the Understanding, and belong not to the Real Existence of things.
To return to general words: it is plain, by what has been said, that GENERAL and UNIVERSAL belong not to the real existence of things; but are the inventions and creatures of the understanding, made by it for its own use, and concern only signs, whether words or ideas. Words are general, as has been said, when used for signs of general ideas, and so are applicable indifferently to many particular things; and ideas are general when they are set up as the representatives of many particular things: but universality belongs not to things themselves, which are all of them particular in their existence, even those words and ideas which in their signification are general. When therefore we quit particulars, the generals that rest are only creatures of our own making; their general nature being nothing but the capacity they are put into, by the understanding, of signifying or representing many particulars. For the signification they have is nothing but a relation that, by the mind of man, is added to them.