{
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    "id": "locke.essay_human_understanding",
    "canonical_url": "https://prokopton42.com/en/works/john-locke/essay-human-understanding/reference-b4-c17-s2/",
    "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"
    ],
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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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        {
            "coverage": "fills_missing_source_attested_coverage",
            "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",
            "prompt_version": "corpus-passage-translation-v1",
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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"
        },
        {
            "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",
            "prompt_version": "corpus-passage-translation-v1",
            "provider": "codex_subscription",
            "records": 21,
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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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    ],
    "concepts": [
        {
            "id": "care_of_soul",
            "label": "Care of the soul"
        },
        {
            "id": "decorum",
            "label": "Moral decorum"
        },
        {
            "id": "degrees_of_knowledge_and_probability",
            "label": "Degrees of knowledge and probability"
        },
        {
            "id": "elenchus",
            "label": "Elenchus"
        },
        {
            "id": "ether_field",
            "label": "Ether and field"
        },
        {
            "id": "family",
            "label": "Family"
        },
        {
            "id": "god",
            "label": "God"
        },
        {
            "id": "honestum_and_utility",
            "label": "Moral rightness and utility"
        },
        {
            "id": "ideas_from_sensation_and_reflection",
            "label": "Ideas from sensation and reflection"
        },
        {
            "id": "impressions_and_assent",
            "label": "Impressions and assent"
        },
        {
            "id": "judgment",
            "label": "Judgment"
        },
        {
            "id": "knowledge",
            "label": "Knowledge"
        },
        {
            "id": "law",
            "label": "Law"
        },
        {
            "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": "philosophical_training",
            "label": "Philosophical training"
        },
        {
            "id": "primary_and_secondary_qualities",
            "label": "Primary and secondary qualities"
        },
        {
            "id": "probable_judgment",
            "label": "Probable judgment"
        },
        {
            "id": "reason",
            "label": "Reason"
        },
        {
            "id": "simple_and_complex_ideas",
            "label": "Simple and complex ideas"
        },
        {
            "id": "spirit",
            "label": "Spirit"
        },
        {
            "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"
    },
    "canonical_passage_id": "passage:locke.essay_human_understanding:B4.C17.S2",
    "canonical_ref": "B4.C17.S2",
    "canonical_parent_ref": null,
    "canonical_parent_id": null,
    "representations": [
        {
            "language": "en",
            "text": "If general knowledge, as has been shown, consists in a perception of the agreement or disagreement of our own ideas, and the knowledge of the existence of all things without us (except only of a God, whose existence every man may certainly know and demonstrate to himself from his own existence), be had only by our senses, what room is there for the exercise of any other faculty, but OUTWARD SENSE and INWARD PERCEPTION? What need is there of REASON? Very much: both for the enlargement of our knowledge, and regulating our assent. For it hath to do both in knowledge and opinion, and is necessary and assisting to all our other intellectual faculties, and indeed contains two of them, viz. SAGACITY and ILLATION. By the one, it finds out; and by the other, it so orders the intermediate ideas as to discover what connexion there is in each link of the chain, whereby the extremes are held together; and thereby, as it were, to draw into view the truth sought for, which is that which we call ILLATION or INFERENCE, and consists in nothing but the perception of the connexion there is between the ideas, in each step of the deduction; whereby the mind comes to see, either the certain agreement or disagreement of any two ideas, as in demonstration, in which it arrives at KNOWLEDGE; or their probable connexion, on which it gives or withholds its assent, as in OPINION. Sense and intuition reach but a very little way. The greatest part of our knowledge depends upon deductions and intermediate ideas: and in those cases where we are fain to substitute assent instead of knowledge, and take propositions for true, without being certain they are so, we have need to find out, examine, and compare the grounds of their probability. In both these cases, the faculty which finds out the means, and rightly applies them, to discover certainty in the one, and probability in the other, is that which we call REASON. For, as reason perceives the necessary and indubitable connexion of all the ideas or proofs one to another, in each step of any demonstration that produces knowledge; so it likewise perceives the probable connexion of all the ideas or proofs one to another, in every step of a discourse, to which it will think assent due. This is the lowest degree of that which can be truly called reason. For where the mind does not perceive this probable connexion, where it does not discern whether there be any such connexion or no; there men's opinions are not the product of judgment, or the consequence of reason, but the effects of chance and hazard, of a mind floating at all adventures, without choice and without direction.",
            "edition": "Project Gutenberg transcription of Locke author text",
            "source_id": "gutenberg-10616",
            "translation_type": "source_language_transcription"
        },
        {
            "language": "fr",
            "text": "Si la Connoiſſance générale conſiſte, comme on l’a dejà montré, dans une perception de la convenance ou de la diſconvenance de nos propres Idées, & que nous ne puiſſions connoître l’exiſtence d’aucune choſe qui ſoit hors de nous que par le ſecours de nos Sens, excepté ſeulement l’exiſtence de Dieu, de laquelle chaque homme peut s’inſtruire lui-même certainement & d’une maniére démonſtrative par la conſideration de ſa propre exiſtence ; quel lieu reſte-t-il donc à l’exercice d’aucune autre Faculté que la Perception extérieure des Sens & de la Perception intérieure de l’Eſprit ? Quel beſoin avons-nous de la Raiſon ? Nous en avons un fort grand beſoin, tan pour étendre notre Connoiſſance que pour regler notre Aſſentiment ; car elle a lieu la Raiſon & dans ce qui appartient à la Connoiſſance & dans ce qui regarde l’Opinion. Elle eſt d’ailleurs néceſſaire & utile à toutes nos autres Facultez intellectuelles, & à le bien prendre, elle conſtituë deux de ces Facultez, ſavoir la Sagacité, & la Faculté d’inſerer ou de tirer des concluſions. Par la prémiére elle trouve des Idées moyennes, & par la ſeconde elle les arrange de telle maniére, qu’elle découvre la connexion qu’il y a dans chaque partie de la Déduction, par où les Extrêmes ſont unis enſemble, & qu’elle amène au jour, pour ainſi dire, la vérité en queſtion, ce que nous appellons inſerer, & qui ne conſiſte en autre choſe que dans la perception de la liaiſon qui eſt entre les idées dans chaque dégré de la Déduction ; par où l’Eſprit vient à découvrir la convenance ou la diſconvenance certaine de deux Idées, comme dans la Demonſtration où il parvient à la Connoiſſance, ou bien à voir ſimplement leur connexion probable, auquel cas il donne ou retient ſon conſentement, comme dans l’Opinion. Le Sentiment & l’Intuition ne s’étendent pas fort loin. La plus grande partie de notre Connoiſſance dépend de déductions & d’Idées moyennes ; & dans les cas où au lieu de Connoiſſance, nous ſommes obligez de nous contenter d’un ſimple aſſentiment, & de recevoir des Propoſitions pour véritables ſans être certains qu’elles le ſoient, nous avons beſoin de découvrir, d’examiner, & de comparer les fondemens de leur probabilité. Dans ces deux cas, la Faculté qui trouve et applique comme il faut les moyens néceſſaires pour découvrir la certitude dans l’un, & la probabilité dans l’autre, c’eſt ce que nous appellons Raiſon. Car comme la Raiſon apperçoit la connexion néceſſaire & indubitable que toutes les idées ou preuves ont l’une avec l’autre dans chaque dégré d’un Diſcours auquel elle juge qu’on doit donner ſon aſſentiment ; ce qui eſt le plus bas dégré de ce qui peut être véritablement appellé Raiſon. Car lorſque l’Eſprit n’apperçoit pas cette connexion probable, & qu’il ne voit pas s’il y a une telle connexion ou non, en ce cas-là les opinions des hommes ne ſont pas des productions du Jugement ou de la Raiſon, mais des effets du hazard, des penſées d’un Eſprit flottant qui embraſſe les choſes fortuitement, ſans choix & ſans règle.",
            "translator": "Pierre Coste",
            "edition": "Pierre Mortier, Amsterdam, 1735, third edition",
            "source_id": "wikisource-rev-14176343",
            "translation_type": "historical_translation"
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}