ns) are such combinations of simple ideas which do
not "contain in them the supposition of subsisting by themselves, but are
considered as dependencies on, or affections of substances." They fall into
two classes according as they are composed of the same simple ideas, or
simple ideas of various kinds; the former are called simple, the latter
mixed, modes. Under the former class belong, for example, a dozen or a
score, the idea of which is composed of simple units; under the latter,
running, fighting, obstinacy, printing, theft, parricide. The formation of
_mixed_ modes is greatly influenced by national customs. Very complicated
transactions (sacrilege, triumph, ostracism), if often considered and
discussed, receive for the sake of brevity comprehensive names, which
cannot be rendered by a single expression in the language of other
nations among whom the custom in question is not found. The elements most
frequently employed in the formation of mixed modes are ideas of the two
fundamental activities, thinking and motion, together with power, which is
their source. Locke discusses _simple_ modes in more detail, especially
those derived from the ideas of space, time, unity, and power.
Modifications of space are distance, figure, place, length; since any
length or measure of space can be repeated to infinity, we reach the idea
of immensity. As modes of time are enumerated succession (which we perceive
and measure only by the flow of our ideas), duration, and lengths or
measures of duration, the endless repetition of which yields the idea of
eternity. From unity are developed the modes of numbers, and from the
unlimitedness of these the idea of infinity. No idea, however, is richer
in modes than the idea of power. A distinction must be made between active
power and passive power, or mere receptivity. While bodies are not capable
of originating motion, but only of communicating motion received, we notice
in ourselves, as spiritual beings, the capacity of originating actions and
motions. The body possesses only the passive power of being moved, the mind
the active power of producing motion. This latter is termed "will." Here
Locke discusses at length the freedom of the will, but not with entire
clearness and freedom from contradictions (cf. below).

Modes are conditions which do not subsist of themselves, but have need of
a basis or support; they are not conceivable apart from a thing whose
properties or states they are. We noti