CONTENTS. 



CHAP. iir. 



Whether there be not two Iiiti'hrtital SuhJIances within us — Diflinflions nccefTiry to be 

 ma<!e for refolving this Qucftion — ift, Diftindlion betwixt MerePowery or Capacity^ 

 and Actuality — 2d, Diftiiiflion betwixt Form and Matter — i^d, Diftindion betwixt 



Suhjiance and Accident Icc'ideuts are perceived by the Sen/es, biit Stihjlmee is an Idea 



formed hy Intc'I/ecl —'Vhe Human Intelkci exifts only potentially— not o/ily in the Indi- 

 viduate but in the Sped s — The Progrcfs from Potential;!} to A^fuality flow in the /«- 

 elividuah of Civiii^ed Nations — very much flower among Savage Nations — Of the Na- 

 ture of the Fir/i Ideas formed by Savages^-The Form in them not fcparated from the 

 Matter — Prailical htelligcrce'm Civilized Nations^ not much different — Great Dift'e- 

 rence, in Point of Intel/igence, betwixt the Savages who fubfift by Indujiry, in the 

 PratSlice of certain Art--, and ihofe who live upon the Natural Fruits o( thi Earth — 

 The Savage does wotj'pecuhte — therefore has no Ideas of High Abjlraclion — is neither 

 Arithmetician nor Geometer — Whatliis Ideas oi Number &n6 Figure 'are — Of his Idea oi 

 Mind — does not make the Didinclion betwixt Natural Caufes and the Operations of 

 Mind — believes in fuperior Minds— 'Speculative Intelligence contrafted with PraSlical. 



Page 150 



CHAP. IV. 



The Qiieftion ftated. Whether the PraSiical and Speculative InlelUn be the fame — They 

 are the fame — This the Opinion of Simplicius — Objeflions to this Opinion— ift. That 

 the OhjcSis of the two IntellcLls are different — zdo, The Authority of Arljiotk on the 

 other Side— Anfwer to the /r/? Objedion, that iht PraSlical InteUeif is a neceflary 

 Sjep in the Progrefs to the PerfeSf InielUn, and that the Objefls of Pra£?ica/ and Spe- 

 culative Inte/LSi are not more different than the Ideas of ferfeSi and imperfecl Inteltefl 

 muft be — Diftindion betwixt Praiiical Ideas and Senfations — Anfwer to the Autho- 

 rity of y/r//7a//t'— that, when he fpeaks of the Intel/ettf operating by the P/jantaJia, he 

 means the Praciical Intelkii — The fame when he fptaks of z pafftvc, incorruptible ^ In- 



teller — The Interpretation of Simplicius of that Paflage, better than of Philoponus 



This is evident from Ariftotle^ Words— No Philofopher ever thought more hinhlv of 

 the Human Soul— He makes Energy its Effence in a feparatc State— Jttme'd withthe 

 Body it muft be fometimes qtiiefcent^ as is Senfuive L//>— Difference, in this refpeiS, 

 betwixt the Senfuive and Vegetable Part of us— What Arijlotk means when he fays, 

 that the Soul, in 2. fepurate State, does not remetnber, rcafon, love, or hate — Wondur 



that AriJIotle's Meaning fliould have been miftaken — The Reafon of the Mifl^ake 



Obfervations on the DocSlrines of this Chapter — as to the Mind's intuitive Perception 

 in a ftpcn-ate State, and as to its conjlant Aciivity — the Mind's Sympathy with the 



[A] Bcay 



