第二卷 論概念(Book II: Of Ideas)有三十三章;第二十二章 論混合的型相(Chapter XXII: Of Mixed Modes)論及”名稱將混合型相的各部分綑綁為單一概念”，可以視為是第三卷 論文字的楔子

• 混合型相是什麼(Mixed modes, what.)…… 現在我們可以進一步來考察所謂混合的型相:這樣的複雜概念我們所標誌的名稱義務、酩醉、謊言等等;這些包括了各種簡單概念的不同組合，我稱為混合的型相，以別於許多僅由同類的簡單概念所組成的較簡單的型相。(…… we are now in the next place to consider those we call mixed modes ; such are the complex ideas we mark by the names obligation, drunkenness, a lie, &c. ; which consisting of several combinations of simple ideas of different kinds, I have called mixed modes, to distinguish them from the more simple modes, which consist only of simple ideas of the same kind.)
• (混合型相)由心靈形成的(Made by the mind.) 心靈，依從它的簡單概念，完全是被動的，經由各種事物的存在和作用接收他們(概念)，諸如感覺或反省所呈現出他們(概念)，沒有存在能夠產生任何一種概念，經驗指引我們。(That the mind, in respect of its simple ideas, is wholly passive, and receives them all from the existence and operations of things, such as sensation or reflection offers them, without being able to make any one idea, experience shows us.)但是如果我們仔細考究我稱之為各種混合型相的這些概念，我們現在正要討論的，我們一定會發現他們的來源是非常不相同的。心靈通常實施一種主動的能力以形成這些各不相同的組合。因為，它(心靈)一旦得到簡單概念的供應，它(心靈)就會將他們(簡單概念)組合在一起成為各不相同的合成物，然後這樣組成各種複雜概念，並不察核他們(簡單概念) 如此在一起是否順乎自然。(But if we attentively consider these ideas I call mixed modes, we are now speaking of, we shall find their original quite different. The mind often exercises an active power in making these several combinations. For, it being once furnished with simple ideas, it can put them together in several compositions, and so make variety of complex ideas, without examining whether they exist so together in nature.)因而我認為這些概念應稱之為觀點:因為他們有它們的原型起源，穩定的存在，多半在人們的思維中，而不是在真實存在的事物中;要形成這類概念，心靈只要把他們(簡單概念)的各部分聚集在起來對它(這類概念)就足夠了，使他們(這類概念)在理解中是一致的，而不探究他們(這類概念)是否曾經真實的繼續存在:雖然我並不否認他們(這類概念)其中幾個可能是由觀察獲得的，然而若干簡單概念如此複合的存在，亦正如他們(這類概念)在理解中組合在一起的。(And hence I think it is that these ideas are called notions : as if they had their original, and constant existence, more in the thoughts of men, than in the reality of things ; and to form such ideas, it sufficed that the mind put the parts of them together, and that they were consistent in the understanding, without considering whether they had any real being : though I do not deny but several of them might be taken from observation, and the existence of several simple ideas so combined, as they are put together in the understanding.)對人們第一次架構偽善的概念，最初獲得它(偽善的概念)可能源於觀察一個人他表現出他所不具備的良好性質;也可能再他的心靈架構這個概念時並沒有任何這樣的原型作為型塑它(偽善的概念)的依據。因為它(複雜概念)是很明顯的，在人類語言和社會開始之時，若干這種複雜概念，是他們之間在建立組織的後續結果，必須一定已經存在人類的心靈中，在他們存在於任何別處(未建立組織)之前;然後這些許多名稱來代表這些複雜的概念，因此那些概念被架構，是在他們(複雜概念)所代表的組合之前就存在的。(For the man who first framed the idea of hypocrisy, might have either taken it at first from the observation of one who made show of good qualities which he had not ; or else have framed that idea in his mind without having any such pattern to fashion it by. For it is evident that, in the beginning of languages and societies of men, several of those complex ideas, which were consequent to the constitutions established amongst them, must needs have been in the minds of men, before they existed anywhere else ; and that many names that stood for such complex ideas were in use, and so those ideas framed, before the combinations they stood for ever existed.)
• (混合型相)有時是解釋他們名稱時產生(Sometimes got by the explication of their names.) 確實，現在所創造的語言，和大量的字彙代表那些的組合，經由解釋那些代表他們的名詞，是產生這類複雜概念的一種普遍的方法。因為，由一群簡單的概念所組成的(複雜概念) ，縱然簡單概念的複雜組合未曾經有真實事物的存在呈現於他的心靈，他們可以，借著代表那些簡單概念的名詞，在瞭解那些名詞人們的心中呈現出(複雜概念)。 (Indeed, now that languages are made, and abound with words standing for such combinations, an usual way of getting these complex ideas is, by the explication of those terms that stand for them. For, consisting of a company of simple ideas combined, they may, by words standing for those simple ideas, be represented to the mind of one who understands those words, though that complex combination of simple ideas were never offered to his mind by the real existence of things.)人們因而可能得到褻瀆聖物和謀殺的概念，經由對他枚舉把這些名詞所代表的簡單概念;雖然不曾見過任何這兩種罪行。(Thus a man may come to have the idea of sacrilege or murder, by enumerating to him the simple ideas which these words stand for ; without ever seeing either of them committed.)
• 名稱將混合型相的各部分綑綁為單一概念(The name ties the parts of mixed modes into one idea.) 每一個混合的型相是由許多獨立的簡單的概念所組成的，似乎可以合理地提問，它從哪里得到它的統一性;而且如何能如此大量且精確的轉換形成為一個概念;因為那種組合並不是常存在于自然中的？(Every mixed mode consisting of many distinct simple ideas, it seems reasonable to inquire, Whence it has its unity ; and how such a precise multitude comes to make but one idea ; since that combination does not always exist together in nature ? )對這提問我的回答，它(混合型相)具有它的統一性，顯然是心靈的作用，將那些簡單的概念結合在一起，並將考量他們成為一個，由那些部分組合成，複雜的一個(概念); 而且這種組合的標記，或一般預期完成它(混合型相) ，是給予那種組合一個名稱。因為人們通常管控他們獨特形式的混合型相意涵，只經由他們的各種名稱，很少給予或考量每一個簡單概念的數量以形成一個複雜的概念，而如此(簡單概念)組合一定以名稱來代表。       (To which I answer, it is plain it has its unity from an act of the mind, combining those several simple ideas together, and considering them as one complex one, consisting of those parts ; and the mark of this union, or that which is looked on generally to complete it, is one name given to that combination. For it is by their names that men commonly regulate their account of their distinct species of mixed modes, seldom allowing or considering any number of simple ideas to make one complex one, but such collections as there be names for.) 因此，雖然殺一個老人，就如殺一個人的父親，在自然中亦可以聯合成一個複雜的概念；仍舊，一個(前者)沒有名稱精確的代表它，然而有弑親名稱標示另一個(後者)，因此，它(前者)就不被視為一個特殊複雜的概念，也不是一種獨特形式的行動有別於殺一個青年人，或任何其他的人。( Thus, though the killing of an old man be as fit in nature to be united into one complex idea, as the killing a man’s father ; yet, there being no name standing precisely for the one, as there is the name of parricide to mark the other, it is not taken for a particular complex idea, nor a distinct species of actions from that of killing a young man, or any other man.)
• 形成混合型相的原因(The cause of making mixed modes.) 我們如果再略進一步的探究，留意是什麼理由人們將簡單概念的做若干組合變為獨特，而且，正如同已確定的型相，並忽略事物他們本身其他的性質，以盡可能的精確進行組合並產生獨特的概念，我們應發現它(混合型相)的理由正是語言的目的;語言以所有可能的意涵用來標誌，或傳遞人們的思想給其他的人，他們經常使如此概念的集合變成複雜的型相，當他們經常在他們的生活和談話方式中使用，而給他們(複雜的型相)附加一個名稱，其他剩餘的，他們會但很少機會提及，鬆散而且沒有名稱將他們(複雜的型相)綁在一起:他們寧願（當他們有需要時）選擇枚舉那些概念以至於增加他們(名稱)，用特別的名稱代表他們(不常用的複雜型相)，避免以倍數增加給予複雜概念的名稱擾亂他們的記憶，這些是他們很少或從沒有任何機會使用的。( If we should inquire a little further, to see what it is that occasions men to make several combinations of simple ideas into distinct, and, as it were, settled modes, and neglect others, which in the nature of things themselves, have as much an aptness to be combined and make distinct ideas, we shall find the reason of it to be the end of language ; which being to mark, or communicate men’s thoughts to one another with all the dispatch that may be, they usually make such collections of ideas into complex modes, and affix names to them, as they have frequent use of in their way of living and conversation, leaving others, which they have but seldom an occasion to mention, loose and without names that tie them together : they rather choosing to enumerate (when they have need) such ideas as make them up, by the particular names that stand for them, than to trouble their memories by multiplying of complex ideas with names to them, which they seldom or never have any occasion to make use of.)
• 為什麼在一種言語中的文字在另一種(言語)沒有適當的(對應字) (Why words in one language have none answering in another.) ……因為一個民族的若干風尚、習俗、禮儀，使某些概念的組合成為一種熟悉和必要，而其他的民族從沒有機會形成，或許不會有同樣的關注，名稱當然會出現賦予他們(概念的組合)，以避免在日常交談事物長篇的描述; 因此，在他們的心中他們(概念的組合)變為如此許多的獨特複雜的概念。(……For the several fashions, customs, and manners of one nation, making several combinations of ideas familiar and necessary in one, which another people have had never an occasion to make, or perhaps so much as take notice of, names come of course to be annexed to them, to avoid long periphrases in things of daily conversation ; and so they become so many distinct complex ideas in their minds.)這個在希臘人的陶片放逐制，和羅馬人的人民公敵宣告，這兩個字是在別的語言中，沒有精確的對應字;因為他們所代表的複雜概念，是不曾存在於別的民族的心中的。在那沒有那種習俗，便沒有任何這種行動的觀點;就不會用如此概念的集合，以那些名詞(將概念的集合)綁在一起來連合它們(陶片放逐制及人民公敵宣告):因此，在別的國家，他們就沒有對應的名稱。(Thus ostrhakismos(I.E. a procedure under the Athenian democracy in which any citizen could be expelled from the city-state of Athens for ten years.) amongst the Greeks, and proscriptio (I.E. the public identification and official condemnation of enemies of the state.)amongst the Romans, were words which other languages had no names that exactly answered ; because they stood for complex ideas which were not in the minds of the men of other nations. Where there was no such custom, there was no notion of any such actions ; no use of such combinations of ideas as were united, and, as it were, tied together, by those terms : and therefore in other countries there were no names for them.)
• 而且語言是變化的(And languages change.) ……因為習俗和意見改變帶來新的概念組合，必須要經常的地思考和談論，新名稱，附加在他們(新的概念組合)之上，以避免冗長的敘述；使他們成了新的複雜型相。……(……Because change of customs and opinions bringing with it new combinations of ideas, which it is necessary frequently to think on and talk about, new names, to avoid long descriptions, are annexed to them ; and so they become new species of complex modes. ….)

注意: 為什麼在一種言語中的文字在另一種言語中沒有適當的對應字”這也恰恰反映了不同源的文化接觸時所遇到的問題---在這篇文章中英文mode要對應華夏的詞句就蠻困難的，勉強用”型相”作對應。

華夏文化在公元一世紀第一次是和佛教文化接觸，佛教文化的內涵比”華夏巫術文化”細膩許多，要找出對應的辭彙難度就更大了，有些概念根本就存在華夏文化中，如:"剎那”;”須臾”…等只能音譯，經過時間的洗禮就”約定俗成” 豐富了華夏文化的聲韻、內涵及辭彙---這個新文化也開創了隨隋唐盛世;

公元十九世紀華夏文化第二次和西方基督教文化接觸，這個影響還在持續中，新的辭彙也是以音譯正如火如荼的產生，如”粉絲”;” 巴士”…等，但經過時間的洗禮能夠有多少被轉化存留下來，就不能預測了;但是，這一波的接觸”一定能夠”為華夏巫術文化增添許多新元素---是否也能夠讓華夏巫術文化以”蟲繭羽化”的模式演化開創出新的盛世?

未來的集合孕育著一切的可能!!

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