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§ 7. The reason whereof, I suppose, has been this, that, the great concernment of men being with men one amongst another, the knowledge of men and their actions, and the signifying of them to one another, was most necessary; and therefore they made ideas of actions very nicely modified, and gave those complex ideas names, that they might the more easily record, and discourse of those things they were daily conversant in, without long ambages and circumlocutions; and that the things they were continually to give and receive information about, might be the easier and quicker understood. That this is so, and that men in framing different complex ideas, and giving them names, have been much governed by the end of speech in general (which is a very short and expedite way of conveying their thoughts one to another) is evident in the names, which in several arts have been found out, and applied to several complex ideas of modified actions belonging to their several trades, for dispatch sake, in their direction or discourses about them. Which ideas are not generally framed in the minds of men not conversant about these operations. And thence the words that stand for them, by the greatest part of men of the same language, are not understood: v. g. colshire, drilling, filtration, cohobation, are words standing for certain complex ideas, which being seldom in the minds of any but those few whose particular employments do at every turn suggest them to their thoughts, those names of them are not generally understood but by smiths and chymists; who having framed the complex ideas which these words stand for, and having given names to them, or received them from others, upon hearing of these names in communication, readily conceive those ideas in their minds; as by cohobation all the simple ideas of distilling, and the pouring the liquor distilled from any thing, back upon the remaining matter, and distilling it again. Thus we see that there are great varieties of simple ideas, as of tastes and smells, which have no names; and of modes many more. Which either not having been generally enough observed, or else not being of any great use to be taken notice of in the affairs and converse of men, they have not had names given to them, and so pass not for species. This we shall have occasion hereafter to consider more at large, when we come to speak of words.

Essay On The Importance Of Discipline.

Based of this information, the effectiveness of this form of discipline seems to be incredibly low.

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“I had a mind to know from prince Maurice’s own mouth the account of a common, but much credited story, that I heard so often from many others, of an old parrot he had in Brazil during his government there, that spoke, and asked, and answered common questions like a reasonable creature: so that those of his train there generally concluded it to be witchery or possession; and one of his chaplains, who lived long afterwards in Holland, would never from that time endure a parrot, but said, they all had a devil in them. I had heard many particulars of this story, and assevered by people hard to be discredited, which made me ask prince Maurice what there was of it. He said, with his usual plainness and dryness in talk, there was something true, but a great deal false of what had been reported. I desired to know of him what there was of the first? He told me short and coldly, that he had heard of such an old parrot when he had been at Brazil; and though he believed nothing of it, and it was a good way off, yet he had so much curiosity as to send for it: that it was a very great and a very old one, and when it came first into the room where the prince was, with a great many Dutchmen about him, it said presently, What a company of white men are here! They asked it what it thought that man was, pointing to the prince? It answered, some general or other; when they brought it close to him, he asked it, D’ou venez vous? It answered, De Marinnan. The prince, A qui estes vous? The parrot, A un Portugais. Prince, Que fais tu la? Parrot, Je garde les poulles. The prince laughed, and said, Vous gardez les poulles? The parrot answered, Oui, moi; et je sçai bien faire; and made the chuck four or five times that people use to make to chickens when they call them. I set down the words of this worthy dialogue in French, just as prince Maurice said them to me. I asked him in what language the parrot spoke, and he said, in Brasilian; I asked whether he understood Brasilian; he said, no, but he had taken care to have two interpreters by him, the one a Dutchman that spoke Brasilian, and the other a Brasilian that spoke Dutch; that he asked them separately and privately, and both of them agreed in telling him just the same thing that the parrot had said. I could not but tell this odd story, because it is so much out of the way, and from the first hand, and what may pass for a good one; for I dare say this prince at least believed himself in all he told me, having ever passed for a very honest and pious man. I leave it to naturalists to reason, and to other men to believe, as they please upon it: however, it is not, perhaps, amiss to relieve or enliven a busy scene sometimes with such digressions, whether to the purpose or no.”

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§ 28. Another idea we have of body is the power of communication of motion by impulse: and of our souls, the power of exciting motion by thought. These ideas, the one of body, the other of our minds every day’s experience clearly furnishes us with: but if here again we inquire how this is done, we are equally in the dark. For to the communication of motion by impulse, wherein as much motion is lost to one body as is got to the other, which is the ordinariest case, we can have no other conception, but of the passing of motion out of one body into another: which, I think, is as obscure and unconceivable, as how our minds move or stop our bodies by thought, which we every moment find they do. The increase of motion by impulse, which is observed or believed sometimes to happen, is yet harder to be understood. We have by daily experience clear evidence of motion produced both by impulse and by thought; but the manner how, hardly comes within our comprehension: we are equally at a loss in both. So that however we consider motion, and its communication, either from body or spirit, the idea which belongs to spirit is at least as clear as that which belongs to body. And if we consider the active power of moving, or, as I may call it, motivity, it is much clearer in spirit than body; since two bodies, placed by one another at rest, will never afford us the idea of a power in the one to move the other, but by a borrowed motion: whereas the mind, every day, affords us ideas of an active power of moving of bodies; and therefore it is worth our consideration, whether active power be not the proper attribute of spirits, and passive power of matter. Hence may be conjectured, that created spirits are not totally separate from matter, because they are both active and passive. Pure spirit, viz. God, is only active; pure matter is only passive; those beings that are both active and passive, we may judge to partake of both. But be that as it will, I think, we have as many, and as clear ideas belonging to spirit, as we have belonging to body, the substance of each being equally unknown to us, and the idea of thinking in spirit as clear as of extension in body; and the communication of motion by thought, which we attribute to spirit, is as evident as that by impulse, which we ascribe to body. Constant experience makes us sensible of both these, though our narrow understandings can comprehend neither. For when the mind would look beyond those original ideas we have from sensation or reflection, and penetrate into their causes, and manner of production, we find still it discovers nothing but its own short-sightedness.

Senge describes five disciplines that are necessary for a learning organization.
The importance of discipline in the social and political life of a nation is also very great.

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Your lordship adds in the next words, ‘And so it hath been always understood by the christian church, viz. That the resurrection of the same body, in your lordship’s sense of the same body, is an article of faith.’ Answer. What the christian church has always understood, is beyond my knowledge. But for those who, coming short of your lordship’s great learning, cannot gather their articles of faith from the understanding of all the whole christian church, ever since the preaching of the gospel, (who make the far greater part of christians, I think I may say nine hundred ninety and nine of a thousand) but are forced to have recourse to the scripture to find them there, I do not see, that they will easily find there this proposed as an article of faith, that there shall be a resurrection of the same body; but that there shall be a resurrection of the dead, without explicitly determining, That they shall be raised with bodies made up wholly of the same particles which were once vitally united to their souls in their former life, without the mixture of any one other particle of matter; which is that which your lordship means by the same body.

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§ 70. I shall not now enlarge any farther on the wrong judgments and neglect of what is in their power, whereby men mislead themselves. This would make a volume, and is not my business. But whatever false notions, or shameful neglect of what is in their power, may put men out of their way to happiness, and distract them, as we see, into so different courses of life, this yet is certain, that morality, established upon its true foundations, cannot but determine the choice in any one that will but consider: and he that will not be so far a rational creature as to reflect seriously upon infinite happiness and misery, must needs condemn himself as not making that use of his understanding he should. The rewards and punishments of another life, which the Almighty has established as the enforcements of his law, are of weight enough to determine the choice, against whatever pleasure or pain this life can show, when the eternal state is considered but in its bare possibility, which nobody can make any doubt of. He that will allow exquisite and endless happiness to be but the possible consequence of a good life here, and the contrary state the possible reward of a bad one; must own himself to judge very much amiss if he does not conclude, that a virtuous life, with the certain expectation of everlasting bliss, which may come, is to be preferred to a vicious one, with the fear of that dreadful state of misery, which it is very possible may overtake the guilty; or at best the terrible uncertain hope of annihilation. This is evidently so, though the virtuous life here had nothing but pain, and the vicious continual pleasure: which yet is, for the most part, quite otherwise, and wicked men have not much the odds to brag of, even in their present possession; nay, all things rightly considered, have, I think, even the worst part here. But when infinite happiness is put into one scale against infinite misery in the other; if the worst that comes to the pious man, if he mistakes, be the best that the wicked can attain to, if he be in the right, who can without madness run the venture? Who in his wits would choose to come within a possibility of infinite misery, which if he miss, there is yet nothing to be got by that hazard? Whereas on the other side, the sober man ventures nothing against infinite happiness to be got, if his expectation comes to pass. If the good man be in the right, he is eternally happy; if he mistakes, he is not miserable, he feels nothing. On the other side, if the wicked be in the right, he is not happy; if he mistakes, he is infinitely miserable. Must it not be a most manifest wrong judgment that does not presently see to which side, in this case, the preference is to be given? I have forborn to mention any thing of the certainty or probability of a future state, designing here to show the wrong judgment that any one must allow he makes upon his own principles, laid how he pleases, who prefers the short pleasures of a vicious life upon any consideration, whilst he knows, and cannot but be certain, that a future life is at least possible.

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Self Discipline Benefits and Importance - Self-discipline is one of the most important and useful skills everyone should possess This skill is essential in every area of life, and though most peopleEssay on Value of Discipline in our Life - Discipline is valuable not only in the life of an individual but also it should be a On September 13, 2015 By Prakash Category: Essays, Paragraphs and ArticlesWhat is the importance of discipline in life? | Discipline is important in every aspect of life in order to be successful and free, and it allows one to have power and A disciplined person is free of the chaos that people without What is an essay on the importance of learning English? Q:Essay on Discipline in Student Life - May 2011 Discipline is an important virtue Life without discipline is just like a ship without a rudder It is necessary for expressing other virtues