Scriptures, their sublimity, whence, 237. Seneca, 130, 157, 238.
Sensation, of the present only, 147, 148, 157. none of time, 147. each confined to its own objects, 213, 224. its objects infinite, 214, 218. man's first perception, ibid. consequence of attaching ourselves wholly to its objects, ibid. how prior to intellection, 226. how subsequent, 231. Sentence, definition of, 122. its various species investigated, 121. illustrated from Milton, 160. connection between sen- tences and modes, 159.
Greek, 184. how in English, 183. ana- logous to what in nature, 198. Substance and attribute, 125. the great ob- jects of natural union, 193. substance susceptible of sex, 129, 167. of number, 128. coincides not with substance, 193. incapable of intension, and therefore of comparison, 175, 176.
Substantive, 125, 126. described, 127. pri- mary, 127-135. secondary, 135, 136. (See Noun, Pronoun.) substantive and attributive, analogous in nature to what, 198.
Separation, corporeal inferior to mental, Zúμßaμa, Tapaσúμßaμa, &c. 169. why, 205.
Sex, (see Gender,) transferred in language to beings, that in nature want it, and why, 130. substances alone susceptible of it, 167.
Shakspeare, 120, 121, 123, 129, 131, 132. Ship, feminine, why, 131.
Simplicius, his triple order of ideas or forms, 228, 229. Sophocles, 151.
Soul, its leading powers, 121, 122. Sound, species of, 207, 208. the An, or matter of language, 208. defined, ibid. See Voice.
Space, how like, how unlike to time, 145. See Place.
Speech, peculiar ornament of man, 117. how resolved or analyzed, ibid. its four principal parts, and why these, and not others, 125, 126. its matter and form taken together, 205-207. its matter taken separately, 208-211. its form taken separately, 211-220. necessity of speech, whence, 212, 213. founded in compact, 207, 211. Spencer, 156.
Spirits, animal, subtle ether, nervous ducts, vibrations, &c. their use in modern phi- losophy. See Qualities occult. Stoics, how many parts of speech they held, 127. ranged articles along with pro- nouns, 138. their account of the tenses, 155. multiplied the number of sentences, 159. allowed the name of verb to the infinitive only, into which they supposed all other modes resolvable, 165, 166. their logical view of verbs, and their dis- tinctions subsequent, 169. their notion of the participle, 173. of the adverb, ibid. called the adverb Tаvdéктηs, and why, 178. called the preposition oúvdeoμos πроlεTIKOS, 192. invented new words, and gave new significations to old ones, 195. their notion of cases, 197. of the An, or matter of virtue, 206. of sound, 208. of the species of sound, 209. their definition of an element, 210. Subject and predicate, how distinguished in
Sun, masculine, why, 130.
Sylva, a peculiar signification of, 206. Symbol, what, 212. differs from imitation, how, ibid. preferred to it in constituting language, why, ibid.
Tenses, their natural number, and why, 152. aorists, 153. tenses either passing or completive, what authorities for these distinctions, 154, 155. præteritum per- fectum of the Latins, peculiar uses of, 155, 156. imperfectum, peculiar uses of, 156, 157. order of tenses in common grammars not fortuitous, 157. Terence, 177, 196.
The and A. See Article. Themistius, 119. his notion how the mind gains the idea of time, 148. of the de- pendence of time on the soul's existence, 149. of the latent transition of nature from one genus to another, 192. Theodectes, 127.
Theophrastus, his notion of speech under its
various relations, 118. mentioned, 240. Theuth, inventor of letters, 210. See Hermes.
Tibullus, 139, 155, 156.
Time, masculine, why, 131. why implied in every verb, 144. gave rise to tenses, ibid. its most obvious division, ibid. how like, how unlike to space, 145, 146. strictly speaking no time present, 147. in what sense it may be called present, 150, 151. all time divisible and ex- tended, 145, 151. no object of sensation, why, 147. how faint and shadowy in existence, ibid. how, and by what power we gain its idea, 148. idea of the past, prior to that of the future, ibid. that of the future, how acquired, ibid. and 149. how connected with art and prudence, 149. of what faculty, time the proper object, ibid. how intimately connected with the soul, ibid. order and value of its several species, 150. what things exist in it, what not, 163, 164. its natural effect on things existing in it, 131, 164. described by Plato, as the moving picture of permanent eternity, 230. this account
explained by Boethius, ibid. and 131. See Now, or Instant. Truth, necessary, immutable, superior to all distinctions of present, past, and future, 142, 143, 163, 235. (See Being, God.) its place or region, 164, 223. seen in composition and division, 118, 223. even negative, in some degree synthetical, 118, 189, 221. every truth one, and so recog- nised, how, 221. factitious truth, 235.
Varro, 133, 134, 138, 238.
Verb, 126. its more loose, as well as more strict acceptations, 141, 173. verb, strictly so called, its character, 143. distinguished from participles, ibid. from adjectives, ibid. implies time, why, 144. tenses, 145, 152. modes, or moods, 158, 166. verbs, how susceptible of number and person, 166. species of verbs, 167. active, 168. passive, ibid. middle, ibid. transi- tive, ibid. neuter, ibid. inceptive, 154, 170. desiderative or meditative, 154. formed out of substantives, 170. (See Time, Tenses, Modes.) impersonals re- jected, 168.
Verbs substantives, their pre-eminence, 142.
essential to every proposition, ibid. im- plied in every other verb, 142, 143. de- note existence, 142. vary, as varies the existence, or being, which they denote, 143. See Being, Truth, God. Verses, logical, 215. Vice, feminine, why, 133.
Virgil, 130, 131, 133, 136, 140, 155. his peculiar method of coupling the passing and completive tenses, 156. quoted, 158, 170, 175, 177, 185, 200, 230, 234. his idea of the Roman genius, 185. Virtue, feminine, why, 133. moral and in- tellectual differ, how, 203, 204. its mat- ter, what, 206. its form, what, ibid. con- nected with literature, how, 236. Understanding, its etymology, 223. human
Union, natural, the great objects of, 193, 198. perceived by what power, 221. in every truth, whence derived, 222. Universe. See World. Voice, defined, 208. simple, produced, how, ibid. and 209. differs from articulate, how, ibid. articulate, what, 209, 210. articulate, species of, ibid. See Vowel, Consonant, Element.
Volition. See Perception. Vossius, 127, 138, 201.
Vowel, what, and why so called, 209. Utility, always and only sought by the sordid and illiberal, 202, 203. yet could have no being, were there not something beyond it, 203. See Good.
Whole and parts, 119. Wisdom, how some philosophers thought it distinguished from wit, 223.
Words, defined, 123, 211. the several spe- cies of, 123-126. significant by them- selves, significant by relation, 124. va- riable, invariable, ibid. significant by themselves and alone, 128-178. by relation and associated, 179-196. sig- nificant by compact, 207, 211. symbols, and not imitations, 212. symbols, of what not, 214, 215. symbols, of what, 215, 216, 217, 224. how, though in number finite, able to express infinite particulars, 216, 224.
World, visible and external, the passing picture of what, 227, 230. preserved one and the same, though ever changing, how, 229. its cause not void of reason, 226.
Writers, ancient polite, differ from modern polite, in what, and why, 192.
Xenophon, 133, 236. his character, as a writer, compared with Plato and Aristotle,
understanding, a composite of what, 241. "Tλn, 205, 206. See Matter, Sylva.
INDEX TO PHILOSOPHICAL ARRANGEMENTS.
Abderic words, used by Democritus, 349. Action and passion universally diffused, 324. exist either in the same subject, or in different ones, ibid. first species of action, that of mere body perfectly insensitive, 325. second, that of body sensitive, ibid. third, that of body sensitive, with reason superadded, ibid. fourth, that of reason or intellect devoid of passions, and rating on subjects external, as in the case of nature and art, 326. fifth sort, that of pure intellect, keeping within it- self, ibid. action pure, belongs only to the supreme mind; passion pure, to the pri- mary matter, 328. action, three modes of, 329. the first mode, ibid. the second, ibid. the third, 330.
Action, in public life often aided by specu- lation, 247, 248.
Action and re-action, 261, 330. Active and passive, run through the uni- verse, 277, 281, 289, 328.
Activity, pure, where it exists, 281, 299,
Actors, on the stage, and in life, 247, 348. Actual and perfect, necessarily previous to their contraries, or else nothing could have been actual and perfect, 332, actual and capable, 366.
Actuality, 365. actuality of capacity, where it exists, 366.
Addison, 382.
Adrian, pope, 382.
Agent, same agent leads to different effects,
when acting upon different patients, 331. Agis, 337.
Alexander the Great, 247, 250. his statue by Lysippus, 346. Alexander Aphrodisiensis, 277. Alexandrine library, by whom burnt, 324. Aliation, 361. See Motion.
All, its use and application in language, 273.
Alteratio, means in barbarous Latin ảλ- λοίωσις, 361.
Ammianus Marcellinus, 248.
Ammonius, illustrates, where analysis is to
end, and practice to begin, 252. quoted, 253,254, 258. explains the utility of these arrangements, 253. his account of matter and body, 273. his text corrected and supplied from a Greek manuscript, 297. quoted, 312, 334, 335, 355, 361, 362, 380. his account of definition, 335. Αμφὼ and ̓Αμφότεροι, 273. Analogy, a use of it, 258. Analogy and abstraction, their use, 271, 276, 296. Anaxagoras, 247, 248.
Angles and flexures of the body, 346. Animals, all have an inward feeling of their constitution and proper nature, 369. Animating powers, their order and subor- dination, 372. Anteprædicamenta, 258. Anticipation, what, 369. Ancients, 381. Antipho, 379.
Appendages to the Arrangements, what, and how many, 354. Appetite, 326, 371. Apuleius, 261. Aratus, 322.
Archimedes, 339, 340, 374. Aristo, 249.
Archytas wrote a comment on the categories, or predicaments, 250. his name for them, 257. puts quality next after substance, and why, 291. held an active and a pas- sive principle, 281. enumerates the spe- cies of action, 327. refers to God for pure activity, 328. to matter for pure passivity, ibid. definitions of his, 378. Aristophanes, 354.
Aristotle, preceptor to Alexander, 247, 248. his Rhetoric quoted, 251. his Organon explained by Ammonius, 252. thought infinite and individuals to be unknow- able, 254. quoted, 255. his account and enumeration of the predicaments, or uni- versal arrangements, 257. by whom es- teemed, and how long, 259. quoted, 260, 261. his treatise Пepl Kóσoμov, 261. quoted, 258, 262, 263. holds the ne- cessity of matter or a subtratum for all natural productions, 263, 264. quoted, 264, 265. thinks form may supply the place of privation, and why, 265, 266. his idea of matter, 267, 268, 269. he and Plato borrowed from the Pythago- reans, 269, 270. used the methods of analogy and abstraction to prove the first matter, 271. quoted, 276, 277, 279. faculties of the soul, how distributed, 278. quoted, 282, 283. a disciple both of So- crates and Plato, 284. held there could be no innate ideas, and why, ibid. quoted, 285, 288, 290, 291, 293, 294, 295, 296, 299, 300, 302, 303, 304, 305, 306, 308, 312, 313, 314, 316, 318, 319, 320, 330, 332, 333, 334, 337, 340, 345, 346, 349, 350, 355, 356, 357, 358, 359, 361, 363, 364, 366, 367, 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 380. follows Socrates in sentiment, 380. abounds in quotations where, 382. his explanation of the terms both and all, 273. supposes matter inseparable from
its attributes, 275. his distinction be- tween the animal faculties, which want a corporeal organ, and those which want none, 283. compares the soul to a pilot, ibid. his idea after what manner the magnitudes of beings were limited, 305. his notion of generation and dissolution, 321. makes one faculty equal to the dis- cernment of two contrarieties, 332. makes energy prior to power, 333. enumerates the six species of motion, 362. his ex- tensive use of the term yvwois, "know- ledge," 370. supposes a bound to human actions in the final cause, 380. Arithmetic finds its subject in quantity, 307. Arrangements, the necessity of them, 252, 255. their extensive utility, 253, 381, 383. a method of arrangement proposed, 255. rejected, and why, 256. another method proposed, 256-258. adopted, and why, 258. why called Philosophical Arrangements, ibid. different names given them by the ancients, 257, 258. how the Greek logicians divided and formed their speculations upon this subject, 258. were followed by the Latins, who added names of their own coining, ibid. force of ar- rangement in the intellectual world, 308, 349, 350. in the visible world, 349. ar- rangements or categories lead us from the contemplation of body to that of mind, 381. teach us how to place our ideas in proper order, ibid. are connected with, and introduce speculations of every species and character, ibid. shew the coincidence of many theories ancient and modern, 382. indicate the union between taste and truth, 383. trace and teach the source of subordinate arts and sciences, ibid. enable us to adjust their compara- tive value, 258, 383. to the doing of this no particular science is equal, and why, 258, 384.
Arrian. See Epictetus. Arrogance, a cause of it, 258, 384. Arts, how limited each particular one, 258. art, what it is, what it is not, 278, 296. a difference between art and nature, 297. often ends in giving figure, 298. arts arise from want, 379. arts of painting, music, grammar, beholden to contraries, 261, 262. arts of progression and com- pletion, 250.
Atheism, supposed organs to precede their use, 284, 285. Atoms and a void, 261, 349. Attitudes, their importance to the painter and statuary, 346. instances from pic- tures and statues, ibid. attitudes, from poets, of sitting in despair, 347. of sitting in despondence, ibid. of conjugal affec- tion, ibid. of Thescelus aiming a javelin, ibid. of death doing the same, ibid. of
humiliation, ibid. of lying extended, ibid. 348. of sleep and death, ibid. of Alexander, by Lysippus, 346. Attraction, 325, 376.
Attribute and substance, general and par- ticular, 255. attribute divided into its respective sorts or species, 257. this di- vision the basis of the whole work, 258. Augmentation and diminution, 361. See Motion.
Ausonius, 287. Axiom, ancient, 332.
Barbarity, when it was the eastern world, when it was the western world emerged from it, 324.
Baxter, commentator on Horace, 353. Beings, why moveable, all but one, 380. Bessario, cardinal, 319. Blaiov, see Forced, 368. Blemmides, 265, 327, 328. Blenheim house and gardens, 353. Body, what makes it, 273. triply extended, ibid. considered as the secondary matter, ibid. mathematical and physical, how dis- tinguished, 274.
Bodies, the perfectly similar, though they have place, have no situation or position, and why, 343, 346. the same holds as to bodies perfectly dissimilar, and why, 343. body human, the soul's organ, tool, or instrument, 329, 373. all body pas- sive, 376.
Boethius, 253, 254, 255, 330. Boivinus, 319.
Both, its use in language, 273. Brown, a genius, 353. Brutus, 247, 329.
Bulk, sometimes less ascertained, sometimes more, and why, 305. See Magnitude.
Cæsar, 248, 329, 339.
Calm, in the winds, vnveμía, defined, 378.
calm, in the sea, yaλývŋ, defined, ibid. Capacity of power, 330. particular capaci- ties, various but limited, 331. far distant from nonentity, ibid. capacity universal, and privation universal, the characters of the first or primary matter, 269. cha- racter of capacity, 330. capacity double in the human mind, and why, 293. me- diate and immediate, 294. capacity, two sorts of, 296. incapacity, 293. capacity, its actuality, where existing, 366. definite, though invisible, 365. See p. 267, and the word Matter. Casaubon, 248. Categories, 258, 381. Cato, 247.
Cause, see Index to Three Treatises. Causes, 259, 276. invisible causes, seen through visible effects, 280. final causes denied by Lucretius, 285. maintained by Aristotle, Galen, Cicero, 286.
Causative motion. See Metaphysical. Ceres, a sacrifice to her, described, 383. Chalcidiu 8,270, 271, 272, 280, 321. Chance, 285, 286. proves an intelligent principle, 286. different accounts of it, 340, 341. no cause of the world, and why, 376.
Change. See Mutation.
Chaos. See Disorder and Night. Charlemagne, 338, 339.
Charles the First, 339. Chronicles, 348.
Chrysippus, 382.
Cicero, 247, 249, 280, 284, 294, 310, 319, 324, 340, 348, 353, 356, 369, 371, 377, 382.
Citation. See Quotation. Coarrangement, 264. account of it from Varro, ibid.
Coexistence, or together, its modes, or species, 358, 359. the temporal mode, 358. the essential, 359. the specific, ibid. coincides with relation, ibid.
Coke, his Institutes, 358.
Colour a quality, 299. why inferior in its effects to figure, ibid.
Completion, a capacity, 292. completion and progression, 250. Consciousness, 370.
Continuous, infinite, place, time, 365. Contraries, essential to mutation or change, 260. this a general opinion of all philo- sophers, 261. contraries, their extensive influence and operation, ibid. 262. a- dopted by all philosophers, 262. the ne- cessity of a third being, that they may pass into each other, 263. contraries in virtue and vice, and even in vices them- selves, 300.
Contrariety belongs to quality, but not universally, 300.
Corinthians, 348. See Scripture. Cube. See Sphere.
Cyrus, his speech when dying, 280, 283.
Disorder and chaos, not prior to order, 334. Dispositions, tendencies, or progressive qualities, 294.
Distinction, accurate and exact, its uses, 359.
Divine principle, what it necessarily im- plies, 286. has nothing passive, 327.
Earth, her relations and duties, 317. why called "most just," ibid. Ecclesiastes, 339. See Scripture. Ecclesiasticus, 265.
Eldos ovoides, explained, 275, 297, 362. Eidothea, daughter of Proteus, 272. 'Ekovatov, defined, 368. Electric powers, 274, 325.
Elements of beings composite, what, 266, 267. how distinguished from causes, 276. Empedocles, 285, 290. his sublime verses on God, 296.
Ends and means, 284, 318. fine speculation from Pletho, 318.
Eneas, 275, 289, 292, 379.
Energy, what, 333. opposite to power, but previous, ibid. essential to the course of events in the universe, ibid. further proof of its being previous to power, ibid. in- ference from this doctrine, 334. of what being energy is the essence, ibid. energy and capacity, 366.
Enharmonic system, account of it in the times of Porphyry and Simplicius, 323. 'EvTeλéxela and duvauis, 292, 365. Epaminondas, 247.
Ephesians, 353. See Scripture. Epicharmus, 282, 341, 379. Epictetus, 248, 287, 294, 315, 317, 318, 319, 327, 374.
Epicurus, his idea of human and divine fe- licity, 285.
'ErioThun, its etymology, 378.
Epigram on the statue of Alexander, 347. Equal, similar, same, 305, 311, 312. Eternal and divine, how attained by beings perishable and corruptible, 279. Ethics, 257, 293, 294, 295, 296, 300, 315, 316, 326, 327, 332, 371, 374. See the words Metaphysics and Physics, from which two, together with Ethics, the il- lustrations in this treatise are in great part derived.
Etymology, use made of it by the old Greek philosophers, 272. Evander, 379. Euclid, 311, 342.
Evil, natural and moral, 320. suggestions and conjectures upon the subject, 230- 322.
Euphemismus, origin and use of this rhe- torical figure, 348.
Euripides, 320, 348, 374, 382. Eustathius, 272.
Eustratius, 264.
Exodus, 354. See Scripture.
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