Though I am forced to differ from him in these apprehensions he
has expressed, in the latter end of his preface, concerning what I had
said about virtue and vice, yet we are better agreed than he thinks in
what he says in his third chapter (p. 78) concerning "natural
inscription and innate notions." I shall not deny him the privilege he
claims (p. 52), to state the question as he pleases, especially when
he states it so as to leave nothing in it contrary to what I have
said. For, according to him, "innate notions, being conditional
things, depending upon the concurrence of several other
circumstances in order to the soul's exerting them," all that he
says for "innate, imprinted, impressed notions" (for of innate ideas
he says nothing at all), amounts at last only to this- that there
are certain propositions which, though the soul from the beginning, or
when a man is born, does not know, yet "by assistance from the outward
senses, and the help of some previous cultivation," it may
afterwards come certainly to know the truth of; which is no more
than what I have affirmed in my First Book. For I suppose by the
"soul's exerting them," he means its beginning to know them; or else
the soul's "exerting of notions" will be to me a very unintelligible
expression; and I think at best is a very unfit one in this, it
misleading men's thoughts by an insinuation, as if these notions
were in the mind before the "soul exerts them," i.
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