These steps are using the book ‘A Midsummer Night’s Dream’.
§ 10. By what has been said, we may observe how much names, as supposed steady signs of things, and by their difference to stand for and keep things distinct that in themselves are different, are the occasion of denominating ideas distinct or confused, by a secret and unobserved reference the mind makes of its ideas to such names. This perhaps will be fuller understood, after what I say of words, in the third book, has been read and considered. But without taking notice of such a reference of ideas to distinct names, as the signs of distinct things, it will be hard to say what a confused idea is. And therefore when a man designs, by any name, a sort of things, or any one particular thing, distinct from all others, the complex idea he annexes to that name is the more distinct, the more particular the ideas are, and the greater and more determinate the number and order of them is, whereof it is made up. For the more it has of these, the more it has still of the perceivable differences, whereby it is kept separate and distinct from all ideas belonging to other names, even those that approach nearest to it; and thereby all confusion with them is avoided.
These steps are using the book ‘The Giver’.
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First, when the thing is wholly made new, so that no part thereof did ever exist before; as when a new particle of matter doth begin to exist, in rerum natura, which had before no being, and this we call creation.
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§ 2. Having thus, from what our senses are able to discover, in the operations of bodies on one another, got the notion of cause and effect, viz. that a cause is that which makes any other thing, either simple idea, substance or mode, begin to be: and an effect is that which had its beginning from some other thing: the mind finds no great difficulty to distinguish the several originals of things into two sorts.