mage, but those only which are not attended with any evidence
of deception. Where only the image is perceived by itself, the thing
is apprehensible; where it is acknowledged and approved as the image
of some real thing, the impression is called apprehension, because the
object is apprehended by the mind as a body is grasped by the hand. Such
apprehension, if it will bear the examination of reason, is knowledge;
if it is not examined, it is mere opinion; if it will not bear this
examination, it is misapprehension. The senses, corrected by reason,
give a faithful report; not by affording a perfect apprehension of
the entire nature of things, but by leaving no room to doubt of their
reality. Nature has furnished us with these apprehensions, as the
elements of knowledge, whence further conceptions are raised in the
mind, and a way is opened for the investigations of reason. Some
images are sensible, or received immediately through the senses; others
rational, which are perceived only in the mind. These latter are called
notions, or ideas. Some images are probable, to which the mind assents
without hesitation; others improbable, to which it does not readily
assent; and others doubtful, where it is not entirely perceived, whether
they are true or false. True images are those which arise from things
really existing, and agree with them. False images, or phantasms, are
immediately derived from no real object. Images are apprehended
by immediate perception, through the senses, as when we see a man;
consequentially, by likeness, as when from a portrait we apprehend the
original; by composition, as when, by compounding a horse and man, we
acquire the image of a Centaur; by augmentation, as in the image of a
Cyclops; or by diminution, as in that of a pigmy. Judgment is employed
either in determining, concerning particular things, or concerning
general propositions. In judging of things we make use of some one of
our senses, as a common criterion or measure of apprehension, by which
we judge whether a thing is, or is not; or whether or not it exists
with certain properties; or we apply to the thing, concerning which a
judgment is to be formed, some artificial measure, as a balance, a rule,
etc., or we call in other peculiar measures to determine things not
perceptible by the senses. In judging of general propositions, we make
use of our pre-conceptions, or universal principles, as _criteria_, or
measures of judgment. The first impress