第二卷 論概念(Book II: Of Ideas)有三十三章;第九章以後討論如何由簡單概念形成複雜概念以及形成”知識”的必要條件----是第二卷的精華部分!!

第九章論知覺(Chapter IX: Of Perception)----

• 知覺是初始，簡單的反省概念(Perception the first simple idea of reflection.)----知覺是心靈執行有關概念的初始天賦，因此，知覺這個概念是我們反省之後所得到的初 始，簡單的概念，概括的或稱之為思考。(Perception, as it is the first faculty of the mind exercised about our ideas ; so it is the first and simplest idea we have from reflection, and is by some called thinking in general.)
• 知覺是所有知識的材料入口(Perception the inlet of all materials of knowledge) 知覺是邁向知識的初始階段，而且是知識所有材料的入口;因此，一個人或動物的感官愈少，所接受的印象愈少而愈遲鈍，而且運用那些印象的各種能力亦愈遲鈍-可發現在某些人他們遠不能得到那些知識。(Perception then being the first step and degree towards knowledge, and the inlet of all the materials of it ; the fewer senses any man, as well as any other creature, hath ; and the fewer and duller the impressions are that are made by them, and the duller the faculties are that are employed about them, – the more remote are they from that knowledge which is to be found in some men.)

第十章論保存(Chapter X: Of Retention)----

• 沈思(Contemplation)在進一步邁向知識時，心靈的第二個天賦，就是所謂保存; 保留住由感覺和反省得來的那些簡單概念。有二種保留的方法。 ( The next faculty of the mind, whereby it makes a further progress towards knowledge, is that which I call retention ; or the keeping of those simple ideas which from sensation or reflection it hath received. This is done two ways.)

第一，保留所得到的概念，在一段現存時間進行考查，這就稱為沉思。(First, by keeping the idea which is brought into it, for some time actually in view, which is called contemplation.)

第二，記憶（memory），另一個保存的方法，有能力在我們心中找回那些有印象，或那些已經消失，或超出視線已經放置一旁的概念。就像我們所表現的，當我們理解熱、光、黃、甜----這客體已經被移開。 (Memory. The other way of retention is, the power to revive again in our minds those ideas which, after imprinting, have disappeared, or have been as it were laid aside out of sight. And thus we do, when we conceive heat or light, yellow or sweet, – the object being removed.)

• 專心、背誦、快樂和痛苦，使概念牢固(Attention, repetition, pleasure and pain, fix ideas.)
• 記憶中的概念會漸漸消失(Ideas fade in the memory.)… 由此看來，兒童感覺初始時在心中產生的許多概念，（有些是在他們出生以前獲得的，如快樂和痛苦，有些是在他們嬰兒時期中獲得的，）如果在將來生活中沒有重複，就完全消逝了，不留一點痕跡。( …Thus many of those ideas which were produced in the minds of children, in the beginning of their sensation, (some of which perhaps, as of some pleasures and pains, were before they were born, and others in their infancy,) if the future course of their lives they are not repeated again, are quite lost, without the least glimpse remaining of them.)
• 記憶有兩個缺點，遺忘，遲緩(Two defects in the memory, oblivion and slowness.) 在有智慧的生物中，記憶之為必要，僅次於知覺。它底關係是很重要的，因此，我們如缺少了它，則我們其餘的官能便大部分失了效用。(Memory, in an intellectual creature, is necessary in the next degree to perception. It is of so great moment, that, where it is wanting, all the rest of our faculties are in a great measure useless.)

第十一章 論心靈的辨別能力以及其他作用(Chapter XI: Of Discerning, and other operations of the Mind)----

• 沒有辨別就沒有知識 (No knowledge without discernment.) 我們注意到我們心靈還有另一種天賦，那就是辨別並將心靈中各種概念區別分類。(Another faculty we may take notice of in our minds is that of discerning and distinguishing between the several ideas it has.)
• 機智與判斷的差異(The difference of wit and judgment.)… 富於機智、敏捷記憶的人們，並不常有最清晰的判斷和最深刻的理智。 因為機智存放在概念的集合，並能敏捷的將其中各式各樣的、相似或”類比相合”的概念組合在想像中編織出一幅愉悅的圖像和適意的願景。 判斷，處於另一面，正與此相反，在於精細分辨，區別彼此，各種概念的微細差異，以免被類似性，和類同性誤導而”張冠李戴”。(…that men who have a great deal of wit, and prompt memories, have not always the clearest judgment or deepest reason. For wit lying most in the assemblage of ideas, and putting those together with quickness and variety, wherein can be found any resemblance or congruity, thereby to make up pleasant pictures and agreeable visions in the fancy ; judgment, on the contrary, lies quite on the other side, in separating carefully, one from another, ideas wherein can be found the least difference, thereby to avoid being misled by similitude, and by affinity to take one thing for another. …)
• 精確性能防止混淆(Clearness done hinders confusion.) 對於我們能恰當區別的概念，最主要的是因概念是精確且確定的。(To the well distinguishing our ideas, it chiefly contributes that they be clear and determinate.)
• 比較(Comparing.)心靈還另有一種作用，各種概念彼此間有關的範圍、程度、時間、空間以及其他情節，加以比較，而且一大群概念以關係形式被理解;…(The Comparing them one with another, in respect of extent, degrees, time, place, or any other circumstances, is another operation of the mind about its ideas, and is that upon which depends all that large tribe of ideas comprehended under relation;… )
• 組合(Compounding.）…心靈借這種功能將由感覺和反省得來的簡單概念放置在一起，整合成複雜的概念。(…whereby it puts together several of those simple ones it has received from sensation and reflection, and combines them into complex ones.)
• 命名(Naming.)當兒童們，有不斷重複的感覺，將各種概念固定在他們記憶中，他們便逐步開始使用標記。(When children have, by repeated sensations, got ideas fixed in their memories, they begin by degrees to learn the use of signs.)
• 抽象化(Abstraction.) 言語的使用代表我們內在概念成為外向標記，這個概念乃是來自於各種特殊事物，如果我們採用的每一個特殊概念都有有一個不同的名稱，名稱必然是無窮盡的。 為了避免這困擾，心靈使由特殊客體得來的特殊概念成為普遍化;要達成(普遍化) 需在心靈中考量它們是這種外觀，---和所有其他實體，和真正實體的細節，如時間、位置以及其他相伴的概念分離。 這就稱之為抽象化，由特殊事物而來的各種概念成為相同性質種類的普遍化屬性; 而它們的名稱(成為)普遍化名稱，適用於和這種抽象概念符合一致的任何東西。 (To prevent this, the mind makes the particular ideas received from particular objects to become general ; which is done by considering them as they are in the mind such appearances, – separate from all other existences, and the circumstances of real existence, as time, place, or any other concomitant ideas. This is called Abstraction, whereby ideas taken from particular beings become general representatives of all of the same kind ; and their names general names, applicable to whatever exists conformable to such abstract ideas.)
• 對各種感官能力隨後程序的說明 (Method followed in this explication of faculties.) 這些，我認為，心靈是認識作用中用到的第一個的感官和活動;(These, I think, are the first faculties and operations of the mind, which it makes use of in understanding ;)……
• 人類知識真正的發端(The true beginning of human knowledge.) 這些我已經簡略的，而且，我認為，正確的敘述了人類最初知識的起源史;(And thus I have given a short, and, I think, true history of the first beginnings of human knowledge ;)當心靈有它的第一個客體;經由什麼步驟使(心靈)轉化(它的客體)為備存的和記憶的那些概念，然後再從中形成各種可能的知識…… (– whence the mind has its first objects ; and by what steps it makes its progress to the laying in and storing up those ideas, out of which is to be framed all the knowledge it is capable of ……)

第十二章 論複雜概念(Chapter XII: Of Complex Ideas)…… 雖然心靈接受簡單概念是完全被動的，然而它也能發揮它自己的一些作用，由簡單概念當中，當做其他(概念)的材料和基礎，其他(概念)都是被組建的。 心靈的作用，在發揮它自己的能力用於它的簡單概念時，主要可分為三種：(But as the mind is wholly passive in the reception of all its simple ideas, so it exerts several acts of its own, whereby out of its simple ideas, as the materials and foundations of the rest, the others are framed. The acts of the mind, wherein it exerts its power over its simple ideas, are chiefly these three :)

第一，   可以把幾個簡單概念組合成一個複合概念;而所有複雜概念都是如此形成的。(1 Combining several simple ideas into one compound one ; and thus all complex ideas are made. )

第二，   可以把兩個不論是簡單的或複雜的概念，並列一起，同時審察，並不是將它們合而為一；這樣，它(心靈)就得到它的所有關係概念；(2 The second is bringing two ideas, whether simple or complex, together, and setting them by one another, so as to take a view of them at once, without uniting them into one ; by which way it gets all its ideas of relations. )

第三，   可以將它們(複雜概念)由其他連帶真正存在的概念中區別開:這叫做抽象作用:這就是所有一般概念都是如此形成的。 這表明人類的能力，和它的(心靈的)運作方式，在物質和理性世界，都是一樣的。 至於物質的兩種存在(I.E. 客觀及主觀存在)，他(人)是沒有能力支配，既不能創造也不能毀滅，人所能做為的，是把它們結合，或並列一起，或完全分開它們。(3 The third is separating them from all other ideas that accompany them in their real existence : this is called abstraction : and thus all its general ideas are made. This shows man’s power, and its ways of operation, to be much the same in the material and intellectual world. For the materials in both being such as he has no power over, either to make or destroy, all that man can do is either to unite them together, or to set them by one another, or wholly separate them. )

• (複雜概念)是隨意拼成的(Made voluntarily.)在重複和結合各種概念的天賦中，心靈有很大的能力可以變化和發展它的思想的客體，無限的超過感覺或反省所備置的(概念): 但是所有這些還是限於由前述兩個來源的那些簡單的概念，因為它們所有組合的初始材料。 (In this faculty of repeating and joining together its ideas, the mind has great power in varying and multiplying the objects of its thoughts, infinitely beyond what sensation or reflection furnished it with : but all this still confined to those simple ideas which it received from those two sources, and which are the ultimate materials of all its compositions.)
• 複雜的概念是型相、本質或聯繫 (Complex ideas are either of modes, substances, or relations.)

第一，   型相概念(Ideas of modes.) 型相我所謂的那些複雜概念，無論是怎樣組合成的，並不包含他們自己抽象存在的假定，只是被認為本質的依附性，或作用;如三角形、感激、暗殺等等名詞(具有)的那些象徵概念。(Modes I call such complex ideas which, however compounded, contain not in them the supposition of subsisting by themselves, but are considered as dependences on, or affections of substances ; – such as are the ideas signified by the words triangle, gratitude, murder, &c.);簡單概念的簡單和混成型相(Simple and mixed modes of simple ideas.)

• 第一有些只是變化，或各種簡單概念的組合，沒有混雜著其他(概念);-如”一打”或“二十”;只是將許多獨立單位的概念加在一起，這些我稱之為簡單型相，因為只是包括在一個簡單概念的範圍內。(First, there are some which are only variations, or different combinations of the same simple idea, without the mixture of any other ; – as a dozen, or score ; which are nothing but the ideas of so many distinct units added together, and these I call simple modes as being contained within the bounds of one simple idea.)
• 第二，有由幾種性質簡單概念的混合，有(簡單概念)組合成一個複雜的;就如美，就是某些形相和顏色的綜合，能引起觀看者的愉悅；又如偷盜，是不經物主的同意，暗中變換了事物的所有權，包含，可注意到的，由許多幾種性質概念的組合。這些我稱之為混成型相。(Secondly, there are others compounded of simple ideas of several kinds, put together to make one complex one ; – v.g. beauty, consisting of a certain composition of colour and figure, causing delight to the beholder ; theft, which being the concealed change of the possession of anything, without the consent of the proprietor, contains, as is visible, a combination of several ideas of several kinds : and these I call mixed modes.)

第二，   本質的概念，單一的和集合的 (Ideas of substances, single or collective.) 本質的概念是簡單概念的組合，用來描述它們本身明確獨特保有的事物；假設或含混的本質的概念，就像(本質的概念)這樣，永遠是概要和主要的。 像這樣如果在本質上結合一種暗白顏色、某程度的重量、硬度、韌性、熔點等等簡單概念，我們就有了鉛的概念;… (…the ideas of Substances are such combinations of simple ideas as are taken to represent distinct particular things subsisting by themselves ; the supposed or confused idea of substance, such as it is, is always the first and chief. Thus if to substance be joined the simple idea of a certain dull whitish colour, with certain degrees of weight, hardness, ductility, and fusibility, we have the idea of lead ;….)

第三，   聯繫的概念(Ideas of relation.) 聯繫形成於各種概念的考察和比較。(……which consists in the consideration and comparing one idea with another.) 相關的概念，以後會討論。

• 我們最深奧的概念也是源自於由這兩種來源 (The abstrusest ideas we can have are all from two sources.) 先前導論出:任何抽象的概念都是出於兩個來源﹕﹙一﹚感覺作用;﹙二﹚對自己的心靈活動的知覺，這可以稱作“內感”。

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