{
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    "id": "locke.essay_human_understanding",
    "canonical_url": "https://prokopton42.com/en/works/john-locke/essay-human-understanding/reference-b2-c13-s21/",
    "language": "en",
    "title": "An Essay Concerning Human Understanding",
    "author": "John Locke",
    "date": "1689-1700; revised lifetime editions",
    "summary": "The Essay examines the origin and composition of ideas, personal identity, and the limits of knowledge.",
    "learning": "Take a disputed term, trace the ideas composing it, then separate what experience warrants as knowledge from what remains probable judgment.",
    "long_summary": "This edition joins three English Gutenberg transcriptions to Pierre Coste’s historical French translation. Canonical identity follows book, chapter and section. Sections missing from one manifestation remain monolingual and are never attached to a neighbor.\n\nThe reading distinguishes sensation and reflection, simple and complex ideas, qualities, identity, knowledge and probability. The 1975 editorial PDF remains a doxographer witness outside dialogue.",
    "historical_context": "The corpus manifests do not yet establish the precise place and circumstances of composition. The images below document the author’s world or the text’s transmission. They do not claim to show the exact scene of writing.",
    "material_world_label": "World of 1989",
    "material_world": {
        "technology": "Personal computers, satellites, video, industrial robots, and expensive mobile phones exist, but the public Web does not yet.",
        "science": "Computing, genetics, climate science, cosmology, and medical imaging produce growing data and international collaboration.",
        "medicine": "CT, MRI, transplantation, vaccines, and intensive care advance; the AIDS epidemic exposes both medical capacity and its limits.",
        "transport": "Cars, high-speed rail, metros, aircraft, and containers globalize people and goods.",
        "agriculture": "Machinery, chemical inputs, breeding, and cold chains support high yields with increasingly debated social and environmental costs.",
        "communication": "Fixed telephones, fax, television, radio, and newspapers predominate. Email and computer networks remain mainly professional or academic.",
        "clothing": "Loose suits, jeans, trainers, women’s power suits, sportswear, and urban subcultures create highly varied silhouettes."
    },
    "material_world_scenes": [
        {
            "asset": "/assets/timeline/landmarks/30-1989-ce/world-01.webp",
            "title": "Technology, science, and care",
            "description": "Personal computers, satellites, video, industrial robots, and expensive mobile phones exist, but the public Web does not yet. Computing, genetics, climate science, cosmology, and medical imaging produce growing data and international collaboration. CT, MRI, transplantation, vaccines, and intensive care advance; the AIDS epidemic exposes both medical capacity and its limits."
        },
        {
            "asset": "/assets/timeline/landmarks/30-1989-ce/world-02.webp",
            "title": "Travel and communication",
            "description": "Cars, high-speed rail, metros, aircraft, and containers globalize people and goods. Fixed telephones, fax, television, radio, and newspapers predominate. Email and computer networks remain mainly professional or academic."
        },
        {
            "asset": "/assets/timeline/landmarks/30-1989-ce/world-03.webp",
            "title": "Farming and food",
            "description": "Machinery, chemical inputs, breeding, and cold chains support high yields with increasingly debated social and environmental costs."
        },
        {
            "asset": "/assets/timeline/landmarks/30-1989-ce/world-04.webp",
            "title": "Clothing, women and men",
            "description": "Loose suits, jeans, trainers, women’s power suits, sportswear, and urban subcultures create highly varied silhouettes."
        }
    ],
    "intellectual_tradition": {
        "id": "modern-philosophy",
        "label": "Modern and contemporary philosophy"
    },
    "period": {
        "id": "modern",
        "label": "Modern era"
    },
    "languages": [
        "en",
        "fr"
    ],
    "manifestations": [
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            "file": "data/corpus/normalized/john_locke/essay_human_understanding/representations/en.ndjson",
            "language": "en",
            "records": 1079,
            "role": "source_language_transcription",
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            "file": "data/corpus/normalized/john_locke/essay_human_understanding/representations/fr.ndjson",
            "language": "fr",
            "records": 1093,
            "role": "historical_translation",
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            "file": "data/corpus/normalized/john_locke/essay_human_understanding/representations/ai-generated/en-gpt-5-6-sol-corpus-passage-translation-v1.ndjson",
            "generated_on": "2026-09-30",
            "language": "en",
            "model": "gpt-5.6-sol",
            "official_status": "non_official",
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            "role": "ai_generated_translation_non_official",
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            "source_id": "prokopton42-codex-translation:gpt-5.6-sol:corpus-passage-translation-v1",
            "translation_type": "ai_generated_translation"
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        {
            "coverage": "fills_missing_source_attested_coverage",
            "file": "data/corpus/normalized/john_locke/essay_human_understanding/representations/ai-generated/fr-gpt-5-6-sol-corpus-passage-translation-v1.ndjson",
            "generated_on": "2026-09-30",
            "language": "fr",
            "model": "gpt-5.6-sol",
            "official_status": "non_official",
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            "source_id": "prokopton42-codex-translation:gpt-5.6-sol:corpus-passage-translation-v1",
            "translation_type": "ai_generated_translation"
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    ],
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        {
            "id": "degrees_of_knowledge_and_probability",
            "label": "Degrees of knowledge and probability"
        },
        {
            "id": "ether_field",
            "label": "Ether and field"
        },
        {
            "id": "faith",
            "label": "Faith"
        },
        {
            "id": "family",
            "label": "Family"
        },
        {
            "id": "god",
            "label": "God"
        },
        {
            "id": "hope",
            "label": "Hope"
        },
        {
            "id": "ideas_from_sensation_and_reflection",
            "label": "Ideas from sensation and reflection"
        },
        {
            "id": "impressions_and_assent",
            "label": "Impressions and assent"
        },
        {
            "id": "knowledge",
            "label": "Knowledge"
        },
        {
            "id": "law",
            "label": "Law"
        },
        {
            "id": "messiah",
            "label": "Messiah"
        },
        {
            "id": "mindfulness",
            "label": "Mindfulness"
        },
        {
            "id": "necessity",
            "label": "Necessity"
        },
        {
            "id": "nominal_and_real_essence",
            "label": "Nominal and real essence"
        },
        {
            "id": "personal_identity_and_consciousness",
            "label": "Personal identity and consciousness"
        },
        {
            "id": "primary_and_secondary_qualities",
            "label": "Primary and secondary qualities"
        },
        {
            "id": "reason",
            "label": "Reason"
        },
        {
            "id": "simple_and_complex_ideas",
            "label": "Simple and complex ideas"
        },
        {
            "id": "sin",
            "label": "Sin"
        },
        {
            "id": "spirit",
            "label": "Spirit"
        },
        {
            "id": "substance",
            "label": "Substance"
        },
        {
            "id": "time",
            "label": "Time"
        },
        {
            "id": "truth",
            "label": "Truth"
        },
        {
            "id": "war_and_peace",
            "label": "War and peace"
        }
    ],
    "source_work_ids": [
        "locke.essay_human_understanding"
    ],
    "passages": 1114,
    "word_count": 257071,
    "word_counts_by_language": {
        "en": 257071,
        "fr": 297020
    },
    "editorial_status": "gpt_5_6_semantic_draft_v1",
    "structure": {
        "citation_scheme": "locke-essay-book-chapter-section-v1",
        "kind": "native",
        "levels": [
            {
                "key": "book",
                "label_fr": "Livre",
                "label_en": "Book"
            },
            {
                "key": "chapter",
                "label_fr": "Chapitre",
                "label_en": "Chapter"
            },
            {
                "key": "section",
                "label_fr": "Section",
                "label_en": "Section"
            }
        ],
        "leaf_fr": "Section",
        "leaf_en": "Section"
    },
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    "canonical_ref": "B2.C13.S21",
    "canonical_parent_ref": null,
    "canonical_parent_id": null,
    "representations": [
        {
            "language": "en",
            "text": "But to return to our idea of space. If body be not supposed infinite, (which I think no one will affirm,) I would ask, whether, if God placed a man at the extremity of corporeal beings, he could not stretch his hand beyond his body? If he could, then he would put his arm where there was before space without body; and if there he spread his fingers, there would still be space between them without body. If he could not stretch out his hand, it must be because of some external hindrance; (for we suppose him alive, with such a power of moving the parts of his body that he hath now, which is not in itself impossible, if God so pleased to have it; or at least it is not impossible for God so to move him:) and then I ask,—whether that which hinders his hand from moving outwards be substance or accident, something or nothing? And when they have resolved that, they will be able to resolve themselves,—what that is, which is or may be between two bodies at a distance, that is not body, and has no solidity. In the mean time, the argument is at least as good, that, where nothing hinders, (as beyond the utmost bounds of all bodies,) a body put in motion may move on, as where there is nothing between, there two bodies must necessarily touch. For pure space between is sufficient to take away the necessity of mutual contact; but bare space in the way is not sufficient to stop motion. The truth is, these men must either own that they think body infinite, though they are loth to speak it out, or else affirm that space is not body. For I would fain meet with that thinking man that can in his thoughts set any bounds to space, more than he can to duration; or by thinking hope to arrive at the end of either. And therefore, if his idea of eternity be infinite, so is his idea of immensity; they are both finite or infinite alike.",
            "edition": "Project Gutenberg transcription of Locke author text",
            "source_id": "gutenberg-10615",
            "translation_type": "source_language_transcription"
        },
        {
            "language": "fr",
            "text": "Mais pour revenir à notre Idée de l’Eſpace. Si l’on ne ſuppoſe pas le Corps infini, ce que perſonne n’oſera faire, à ce que je croi, je demande, ſi un homme que Dieu auroit placé à l’extremité des Etres Corporels, ne pourroit point étendre ſa main au delà de ſon Corps. S’il le pouvoit, il mettroit donc ſon bras dans un endroit où il y avoit auparavant de l’Eſpace ſans Corps ; & ſi ſa main étant dans cet Eſpace, il venoit à écarter les doigts, il y auroit encore entredeux de l’Eſpace ſans Corps. Que s’il ne pouvoit étendre ſa main, ce devroit être à cauſe de quelque empêchement extérieur, car je suppoſe que cet homme eſt en vie avec la même puiſſance de mouvoir les parties de ſon Corps qu’il a préſentement, ce qui de ſoi n’eſt pas impoſſible, ſi Dieu le veut ainſi, ou du moins eſt-il certain que Dieu peut le mouvoir en ce ſens : & alors je demande ſi ce qui empêche ſa main de ſe mouvoir en dehors, eſt ſubſtance ou accident, quelque choſe, ou rien ? Quand ils auront ſatisfait à cette queſtion, ils ſeront capables de déterminer d’eux-mêmes ce que c’eſt qui ſans être Corps & ſans avoir aucune Solidité, eſt, ou peut être entre deux Corps éloignez l’un de l’autre. Du reſte, celui qui dit qu’un Corps en mouvement, peut ſe mouvoir vers où rien ne peut s’oppoſer à ſon mouvement, comme au delà de l’Eſpace qui borne tous les Corps, raiſonne pour le moins auſſi conſéquemment que ceux qui diſent, que deux Corps entre lesquels il n’y a rien, doivent ſe toucher néceſſairement. Car au lieu que l’Eſpace qui eſt entre deux Corps, ſuffit pour empêcher leur contact mutuel, l’Eſpace pur qui ſe trouve ſur le chemin d’un Corps qui ſe meut, ne ſuffit pas pour en arrêter le mouvement. La verité eſt, qu’il n’y a que deux parties à prendre pour ces Meſſieurs, ou de déclarer que les Corps ſont infinis, quoi qu’ils ayent de la repugnance à le dire ouvertement, ou de reconnoître de bonne foi que l’Eſpace n’eſt pas Corps. Car je voudrois bien trouver quelqu’un de ces Eſprits profonds qui par la penſée pût plûtôt mettre des bornes à l’Eſpace qu’il n’en peut mettre à la Durée, ou qui, à force de penſer à l’étenduë de l’Eſpace & de la Durée, pût les épuiſer entierement & arriver à leurs derniéres bornes. Que ſi ſon idée de l’Eternité eſt infinie, celle qu’il a de l’Immenſité l’eſt auſſi, toutes deux étant également finies, ou infinies.",
            "translator": "Pierre Coste",
            "edition": "Pierre Mortier, Amsterdam, 1735, third edition",
            "source_id": "wikisource-rev-14176341",
            "translation_type": "historical_translation"
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