Whenever, therefore, we suspect any idea to be confused, we must examine what other it is in danger to be confounded with, or which it cannot easily be separated from; and that will always be found an idea belonging to another name, and so should be a different thing, from which yet it is not sufficiently distinct: being either the same with it, or ****** a part of it, or at least as properly called by that name as the other it is ranked under; and so keeps not that difference from that other idea which the different names import.
12. Causes of confused ideas. This, I think, is the confusion proper to ideas; which still carries with it a secret reference to names.
At least, if there be any other confusion of ideas, this is that which most of all disorders men's thoughts and discourses: ideas, as ranked under names, being those that for the most part men reason of within themselves, and always those which they commune about with others. And therefore where there are supposed two different ideas, marked by two different names, which are not as distinguishable as the sounds that stand for them, there never fails to be confusion; and where any ideas are distinct as the ideas of those two sounds they are marked by, there can be between them no confusion. The way to prevent it is to collect and unite into one complex idea, as precisely as is possible, all those ingredients whereby it is differenced from others; and to them, so united in a determinate number and order, apply steadily the same name. But this neither accommodating men's ease or vanity, nor serving any design but that of naked truth, which is not always the thing aimed at, such exactness is rather to be wished than hoped for. And since the loose application of names, to undetermined, variable, and almost no ideas, serves both to cover our own ignorance, as well as to perplex and confound others, which goes for learning and superiority in knowledge, it is no wonder that most men should use it themselves, whilst they complain of it in others. Though I think no small part of the confusion to be found in the notions of men might, by care and ingenuity, be avoided, yet Iam far from concluding it everywhere wilful. Some ideas are so complex, and made up of so many parts, that the memory does not easily retain the very same precise combination of ****** ideas under one name: much less are we able constantly to divine for what precise complex idea such a name stands in another man's use of it. From the first of these, follows confusion in a man's own reasonings and opinions within himself; from the latter, frequent confusion in discoursing and arguing with others. But having more at large treated of Words, their defects, and abuses, in the following Book, I shall here say no more of it.
13. Complex ideas may be distinct in one part, and confused in another. Our complex ideas, being made up of collections, and so variety of ****** ones, may accordingly be very clear and distinct in one part, and very obscure and confused in another. In a man who speaks of a chiliaedron, or a body of a thousand sides, the ideas of the figure may be very confused, though that of the number be very distinct; so that he being able to discourse and demonstrate concerning that part of his complex idea which depends upon the number of thousand, he is apt to think he has a distinct idea of a chiliaedron; though it be plain he has no precise idea of its figure, so as to distinguish it, by that, from one that has but 999sides: the not observing whereof causes no small error in men's thoughts, and confusion in their discourses.
14. This, if not heeded, causes confusion in our arguings. He that thinks he has a distinct idea of the figure of a chiliaedron, let him for trial sake take another parcel of the same uniform matter, viz. gold or wax of an equal bulk, and make it into a figure of 999sides. He will, I doubt not, be able to distinguish these two ideas one from another, by the number of sides; and reason and argue distinctly about them, whilst he keeps his thoughts and reasoning to that part only of these ideas which is contained in their numbers;as that the sides of the one could be divided into two equal numbers, and of the others not, &c. But when he goes about to distinguish them by their figure, he will there be presently at a loss, and not be able, I think, to frame in his mind two ideas, one of them distinct from the other, by the bare figure of these two pieces of gold; as he could, if the same parcels of gold were made one into a cube, the other a figure of five sides. In which incomplete ideas, we are very apt to impose on ourselves, and wrangle with others, especially where they have particular and familiar names. For, being satisfied in that part of the idea which we have clear; and the name which is familiar to us, being applied to the whole, containing that part also which is imperfect and obscure, we are apt to use it for that confused part, and draw deductions from it in the obscure part of its signification, as confidently as we do from the other.
15. Instance in eternity. Having frequently in our mouths the name Eternity, we are apt to think we have a positive comprehensive idea of it, which is as much as to say, that there is no part of that duration which is not clearly contained in our idea. It is true that he that thinks so may have a clear idea of duration; he may also have a clear idea of a very great length of duration; he may also have a clear idea of the comparison of that great one with still a greater:
but it not being possible for him to include in his idea of any duration, let it be as great as it will, the whole extent together of a duration, where he supposes no end, that part of his idea, which is still beyond the bounds of that large duration he represents to his own thoughts, is very obscure and undetermined.
And hence it is that in disputes and reasonings concerning eternity, or any other infinite, we are very apt to blunder, and involve ourselves in manifest absurdities.