t to consider their use and
end: for as they are more or less fitted to attain that, so they are
more or less perfect. We have, in the former part of this discourse
often, upon occasion, mentioned a double use of words.

First, One for the recording of our own thoughts.

Secondly, The other for the communicating of our thoughts to others.

2. Any Words will serve for recording.

As to the first of these, FOR THE RECORDING OUR OWN THOUGHTS FOR THE
HELP OF OUR OWN MEMORIES, whereby, as it were, we talk to ourselves,
any words will serve the turn. For since sounds are voluntary and
indifferent signs of any ideas, a man may use what words he pleases to
signify his own ideas to himself: and there will be no imperfection in
them, if he constantly use the same sign for the same idea: for then he
cannot fail of having his meaning understood, wherein consists the right
use and perfection of language.

3. Communication by Words either for civil or philosophical purposes.

Secondly, As to COMMUNICATION BY WORDS, that too has a double use.

I. Civil.

II. Philosophical. First, By, their CIVIL use, I mean such a
communication of thoughts and ideas by words, as may serve for the
upholding common conversation and commerce, about the ordinary affairs
and conveniences of civil life, in the societies of men, one amongst
another.

Secondly, By the PHILOSOPHICAL use of words, I mean such a use of them
as may serve to convey the precise notions of things, and to express in
general propositions certain and undoubted truths, which the mind may
rest upon and be satisfied with in its search after true knowledge.
These two uses are very distinct; and a great deal less exactness will
serve in the one than in the other, as we shall see in what follows.

4. The imperfection of Words is the Doubtfulness or ambiguity of their
Signification, which is caused by the sort of ideas they stand for.

The chief end of language in communication being to be understood,
words serve not well for that end, neither in civil nor philosophical
discourse, when any word does not excite in the hearer the same idea
which it stands for in the mind of the speaker. Now, since sounds have
no natural connexion with our ideas, but have all their signification
from the arbitrary imposition of men, the doubtfulness and uncertainty
of their signification, which is the imperfection we here are speaking
of, has its cause more in the ideas they stand for than in a