from considering their
mature. The simple ideas of which modes are formed, either represent
qualities, which are not united by contiguity and causation, but are
dispersed in different subjects; or if they be all united together, the
uniting principle is not regarded as the foundation of the complex idea.
The idea of a dance is an instance of the first kind of modes; that
of beauty of the second. The reason is obvious, why such complex
ideas cannot receive any new idea, without changing the name, which
distinguishes the mode.

SECT. VII. OF ABSTRACT IDEAS.

A very material question has been started concerning ABSTRACT or GENERAL
ideas, WHETHER THEY BE GENERAL OR PARTICULAR IN THE MIND'S CONCEPTION
OF THEM. A great philosopher [Dr. Berkeley.] has disputed the received
opinion in this particular, and has asserted, that all general ideas are
nothing but particular ones, annexed to a certain term, which gives
them a more extensive signification, and makes them recall upon occasion
other individuals, which are similar to them. As I look upon this to be
one of the greatest and most valuable discoveries that has been made of
late years in the republic of letters, I shag here endeavour to confirm
it by some arguments, which I hope will put it beyond all doubt and
controversy.

It is evident, that in forming most of our general ideas, if not all of
them, we abstract from every particular degree of quantity and quality,
and that an object ceases not to be of any particular species on
account of every small alteration in its extension, duration and other
properties. It may therefore be thought, that here is a plain dilemma,
that decides concerning the nature of those abstract ideas, which have
afforded so much speculation to philosophers. The abstract idea of a man
represents men of all sizes and all qualities; which it is concluded it
cannot do, but either by representing at once all possible sizes and all
possible qualities, or by, representing no particular one at all. Now
it having been esteemed absurd to defend the former proposition, as
implying an infinite capacity in the mind, it has been commonly inferred
in favour of the letter: and our abstract ideas have been supposed to
represent no particular degree either of quantity or quality. But that
this inference is erroneous, I shall endeavour to make appear, first,
by proving, that it is utterly impossible to conceive any quantity or
quality, without forming a pre