man with two heads, or the upper parts of a man joined to
the body of a horse. I can consider the hand, the eye, the nose, each by
itself abstracted or separated from the rest of the body. But then
whatever hand or eye I imagine, it must have some particular shape and
colour. Likewise the idea of man that I frame to myself must be either of
a white, or a black, or a tawny, a straight, or a crooked, a tall, or a
low, or a middle-sized man. I cannot by any effort of thought conceive
the abstract idea above described. And it is equally impossible for me to
form the abstract idea of motion distinct from the body moving, and which
is neither swift nor slow, curvilinear nor rectilinear; and the like may
be said of all other abstract general ideas whatsoever. To be plain, I
own myself able to abstract IN ONE SENSE, as when I consider some
particular parts or qualities separated from others, with which, though
they are united in some object, yet it is possible they may really exist
without them. But I deny that I can abstract from one another, or
conceive separately, those qualities which it is impossible should exist
so separated; or that I can frame a general notion, by abstracting from
particulars in the manner aforesaid--which last are the two proper
acceptations of ABSTRACTION. And there are grounds to think most men will
acknowledge themselves to be in my case. The generality of men which are
simple and illiterate never pretend to ABSTRACT NOTIONS. It is said
they are difficult and not to be attained without pains and study; we may
therefore reasonably conclude that, if such there be, they are confined
only to the learned.

11. I proceed to examine what can be alleged in DEFENCE OF THE DOCTRINE
OF ABSTRACTION, and try if I can discover what it is that inclines the
men of speculation to embrace an opinion so remote from common sense as
that seems to be. There has been a late deservedly esteemed philosopher
who, no doubt, has given it very much countenance, by seeming to think
the having abstract general ideas is what puts the widest difference in
point of understanding betwixt man and beast. "The having of general
ideas," saith he, "is that which puts a perfect distinction betwixt man
and brutes, and is an excellency which the faculties of brutes do by no
means attain unto. For, it is evident we observe no foot-steps in them of
making use of general signs for universal ideas; from which we have
reason to imagine that they h