第二卷 論概念(Book II: Of Ideas)有三十三章; 第十三章　簡單型相的複雜概念：-第一，論空間概念的簡單型相 (Chapter XIII: Complex Ideas of Simple Modes : – and first, of the Simple Modes of the Idea of Space)----這一章洛克談及了空間(space)、擴延（expansion）、廣延（extension）、廣闊性（immensity）、形相（figure）、位置(place)等與空間相關的型相，並據以推導出“超越物體極限的虛空”概念。 這一章是很重要的，討論空間”意涵集合”各種元素概念的細節!!

• 簡單概念的簡單型相(Simple modes of simple ideas.) 雖然在第一卷常常提到簡單的概念是我們一切知識底材料；只討論到它們進入心靈的程序，而沒有與其他較複雜的概念區別，過我在那裡論究它們時，並不曾把它們同參照對比…… (Though in the foregoing part I have often mentioned simple ideas, which are truly the materials of all our knowledge ; yet having treated of them there, rather in the way that they come into the mind, than as distinguished from others more compounded, ……) 任何簡單概念的變異（就如同先前討論的，我稱之為簡單型相）在心靈中是就像在最遠距離或相反(位置)，完全不同的和獨特的概念。 (Those modifications of any one simple idea (which, as has been said, I call simple modes) are as perfectly different and distinct ideas in the mind as those of the greatest distance or contrariety.) 因為“二”同“一”的概念差異，正同”藍色”和”熱” 的(概念)差異，或它們其它任何”數目(概念)”也是如此: 但是”數目(概念)”只是由重複單位的簡單概念產生的；而且各種簡單型相如一打、十二打、百萬，亦都是由這類(簡單概念)的重複合成的。(For the idea of two is as distinct from that of one, as blueness from heat, or either of them from any number : and yet it is made up only of that simple idea of an unit repeated ; and repetitions of this kind joined together make those distinct simple modes, of a dozen, a gross, a million.)
• 空間概念(Idea of Space.) 我要開始(討論)空間的簡單概念。在前面第五章，我已經提到，我們是由視覺和觸覺得到空間的概念;……。(I shall begin with the simple idea of space. I have showed above, chap. V, that we get the idea of space, both by our sight and touch ; ……)
• 空間和廣延(Space and extension.) 空間，僅只考量任何兩個物體間的長度，不考量它們間其他事物，稱之為距離:如果考量長、寬、厚，我認為它可被稱之為容積。 (This space, considered barely in length between any two beings, without considering anything else between them, is called distance : if considered in length, breadth, and thickness, I think it may be called capacity….)
• 廣闊性(Immensity.) 每一不同的距離就是空間的不同的變異;而且每一任不同距離或空間，這種概念的簡單型相。(Each different distance is a different modification of space ; and each idea of any different distance, or space, is a simple mode of this idea.)……經由先前論及的數量重複能力，可以任意將空間型相概念累加。
• 形相(Figure.) 這個(空間)概念還有另一種變異，它們自己（形相）只不過就是有廣延界限，或有限定範圍各部分間的聯繫。 (There is another modification of this idea, which is nothing but the relation which the parts of the termination of extension, or circumscribed space, have amongst themselves.)在我們可接觸的範圍內，(可由)觸覺探索可感物體;在視覺範圍內的邊界，眼睛可藉物體及顏色: 觀察末端邊界的情況，-有的是直線相交形成可辨別的交角，或形成彎曲的線條沒有可被察覺的交角; 依照這些它們相互間的聯繫，任何物體或空間末端的部分，它具備我們稱之為形相的概念，給與心靈無數的形相概念。 ( This the touch discovers in sensible bodies, whose extremities come within our reach ; and the eye takes both from bodies and colours, whose boundaries are within its view : where, observing how the extremities terminate, – either in straight lines which meet at discernible angles, or in crooked lines wherein no angles can be perceived ; by considering these as they relate to one another, in all parts of the extremities of any body or space, it has that idea we call figure, which affords to the mind infinite variety.) 因為具備了第十二章所論述的”任意組合簡單概念”的能力，因此，我們的心靈能具有”無窮盡多樣化的形相(Endless variety of figures.) “
• 位置(Place.) …在簡單空間，我們考量兩各物體或兩點間距離的聯繫; 那麼我們的位置概念，我們考量任何事物間的距離聯繫，和任何兩個或多個，它們彼此間的距離不變，那麼我們認為是靜止的。(…As in simple space, we consider the relation of distance between any two bodies or points ; so in our idea of place, we consider the relation of distance betwixt anything, and any two or more points, which are considered as keeping the same distance one with another, and so considered as at rest.) 當我們發現任何事物，同任何兩點或較多的點相比較，和昨天的距離相同，我們就說它保有同樣的位置:不過如果它的距離同那些點中的任何一點，有明顯的改變，我們就說它改變了位置:……(For when we find anything at the same distance now which it was yesterday, from any two or more points, which have not since changed their distance one with another, and with which we then compared it, we say it hath kept the same place : but if it hath sensibly altered its distance with either of those points, we say it hath changed its place : ……) 注意:位置概念是架構在先前討論過的接續的概念(Idea of succession)及比較(Comparing.)、抽象(Abstraction.)能力之上的!!
• 位置與特定物件的聯繫(Place relative to particular bodies.) 例如，一組棋子，我們留下殘局的棋子在棋盤方格中原來的位置，也許在那時候，棋盤搬到另一房間，我們說它們(棋子)是在相同位置，沒有移動;因為我們只將它們在棋盤範圍內相比較，因為它們(棋子)保持相互間的距離。……(Thus, a company of chess-men, standing on the same squares of the chess-board where we left them, we say they are all in the same place, or unmoved, though perhaps the chess-board hath been in the mean time carried out of one room into another ; because we compared them only to the parts of the chess-board, which keep the same distance one with another.) ……注意:這個相對的概念，最早是伽利略(Galileo Galilei)在1632年他的”關於托勒密和哥白尼兩大世界體系的對話”提出來的-----一百多年後，約翰·洛克解釋相對概念的起源。
• 位置對眼前用途的聯繫(Place relative to a present purpose.) 但這種距離的變異我們稱之為位置，人們使用於平常的用途，依靠它(位置)，他們可以在特定的場合用來指明許多事物的特殊地點;人們考慮並決定這位置，只會參考對當下適合的那些鄰近事物……(But this modification of distance we call place, being made by men for their common use, that by it they might be able to design the particular position of things, where they had occasion for such designation ; men consider and determine of this place by reference to those adjacent things which best served to their present purpose, ……)
• 宇宙的位置(Place of the universe.)我們位置的概念，就如先前已經論述的，只是一件事物的相對地位，….當我們思考時，我們雖能討論它(宇宙) 的所有元素，卻(全然)沒有宇宙的位置概念;我們之所以不能有這種概念，乃是因為超出我們的想像----和任何固定、獨立、特殊的事物有任何距離聯繫的概念；因為超出想像的，只是一致的空間或擴延，在心靈裡找不到變化和標記。(That our idea of place is nothing else but such a relative position of anything as I have before mentioned, ….when we consider that we can have no idea of the place of the universe, though we can of all the parts of it ; because beyond that we have not the idea of any fixed, distinct, particular beings, in reference to which we can imagine it to have any relation of distance ; but all beyond it is one uniform space or expansion, wherein the mind finds no variety, no marks.) 注意 : 位置概念及前一篇論及抽象化(Abstraction)能力的”天賦”是人類文明能夠躍升的重要關鍵因素之一，現今應用於”問題解決”的路徑架構(path schema)，就是位置概念的應用-----不僅可以釐清問題的關鍵，而且便於建立”宏觀”的視界!!
• 將存在(的性質)分為實體和精神，並不能證明空間和實體是相同的(Division of beings into bodies and spirits proves not space and body the same.) 爭辯空間和實體是相同的那些人，提出二難推論:-這空間只能是實有物或虛無;若兩個實體中是虛無，它們必然一定會接觸;如果它被承認是一種實有物，他們會問，它是實體還是精神？ 對這(二難推論)我以另一個問題來答覆，誰告訴他們說，那裡有，或可能只有，不能思維的實體存在，而思維本質沒有廣延性?-這就是他們所說的實體和精神。）(Those who contend that space and body are the same, bring this dilemma : – either this space is something or nothing ; if nothing be between two bodies, they must necessarily touch ; if it be allowed to be something, they ask, Whether it be body or spirit ? To which I answer by another question, Who told them that there was, or could be, nothing but solid beings, which could not think, and thinking beings that were not extended ? – which is all they mean by the terms body and spirit.)
• 我們不知道的本質，不能成為反對沒有實體空間的證據(Substance which we know not, no proof against space without body.) 如果被盤問（這是常有的），這個沒有實體的空間，是本質，還是偶然性，則我可以隨時回答，我不知道; 除非發問的人能告訴我清晰明白的本質概念，我也不會對我的無知感到羞愧。。(If it be demanded (as usually it is) whether this space, void of body, be substance or accident, I shall readily answer I know not ; nor shall be ashamed to own my ignorance, till they that ask show me a clear distinct idea of substance.); 本質不相同的意涵(Different meanings of substance.) 我希望那些人們那麼強調兩個音節---本質---的含意，進行思考是否應用它(本質)，就如同他們使用的，對無限、不能理解的上帝，對有限的精神和實體時，它是相同的意識; 當這三種如此不同的存在(性質)都稱之為本質，它是否表示相同概念？(And I desire those who lay so much stress on the sound of these two syllables, substance, to consider whether applying it, as they do, to the infinite, incomprehensible God, to finite spirits, and to body, it be in the same sense ; and whether it stands for the same idea, when each of those three so different beings are called substances.)……如果本質的名稱代表不同的概念，他們應該好好將那些概念區別清楚，或者至少給它們三種不同的名稱，以避免如此重要的觀點因如此不精確術語的使用自然而然引起紛亂和錯誤; (– if the name substance stands for three several distinct ideas, they would do well to make known those distinct ideas, or at least to give three distinct names to them, to prevent in so important a notion the confusion and errors that will naturally follow from the promiscuous use of so doubtful a term ;)
• 注意: 勒內·笛卡兒(René Descartes，1596年3月31日~1650年2月11日)他認為機械的世界及精神世界是同時存在的，心靈能思維而不占空間，物質占有空間而不思維，二者互不決定，互不派生，但是，空間和物質的"意涵集合”的要素，笛卡兒沒有著墨; 1687年艾薩克·牛頓(Isaac Newton，1643年1月4日~1727年3月31日)的自然哲學的數學原理(Philosophiæ Naturalis Principia Mathematica)出版，當時對萬有引力”超距力”(force able to act over vast distances)概念，超乎當時人們的認知，因此就”借用”笛卡兒的以太(ether)假設解釋光和力能在空間傳播的”模式”，那麼，以太是甚麼? 沒有人說得清楚。   約翰·洛克是第一個對空間和物質的意涵集合進行辯證的思想家，依然有許多的盲點待釐清的!!

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