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# Title: An Essay Concerning Humane Understanding (shelfmarks Leibn. Marg. 38; ZEN Leibn. Marg. 38)
# Folio 40, page id 778263916:0056
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The Original of our Ideas.
chink, and thence dra this infallible Consequence, Thac there is Tome-
thine in us, that has a Porver to Think: But Whecher that Substance per-
Detually thinks, or no, wre can be no Carther altured, than fxperience in-
FOrmS uS. For to lay, that actual thinleins is essential ro the Soul, arid
inseparable trom it, is, to beg erhat is in uection, and nor to vrove it by
Rcalons; Wrhich is necessarr to bedone, it it De noc a lelF evident Propo.
lition. Buc Whether this, That the Soul alvars thints, De a selFcvident Pro-
polition, chat every Body assenrs to at tust hearitis, I appeal IOMat
Kind.
5. Fr. TGranE Fhat the Soul in a wabeins Man is never rithont thoustE,
becaule it is the condition of beins arakce: But whether Acepins with
out dreamins be nOc an AAection of the whole Mar, Mind as Well aS
Body, may be wortha walcins Mans Consideration; it beins hard to con-
ceire, that any thing Mould think, and not be conscious ot it. IF che
Soul doth thint in a scepine Man, Writhout beins conscious ot ic, I ast
erhecher, during sueh chinking, it has any Pleasure or Pain, or De capable
offappiness orMiserr: Tam sure the Man isnot, no more thanthe Bed
Or Farth he lies on. For to behappr ormilerable rithout beine conscious
oF it, seems to me utterly inconsittent andimpoltible. Or il it be possiblo,
chat the Soul can, whilstthe Body is Pcepins, have its Thinkins, Fnjoz-
ments, and Concerns; its Pleasure er Pain avart, Which theMan is not
conscious ot, nor partakies in, It is certain, chat Socrates allecp, and So-
crates awatse, is not the lame Perton; but his Soul when he Accps, and
Socrates the Man consiltins of Body and Soul when he is matrins, are two
Persons: Since akrins Socrates, has no Rnomledse ot, or Concernment
For that Llappinels, or Misery of his Soul, wrhich it enjors alone by it selt
Whilst he Aceps, without perceivins anr chins olic, no more than he has
For theFrappiness, or Misery oEa Man inthe Indies, irhom he bnorrs not.
For il re calce irholly aivar ai Consciounels ol our Actions and sensa-
tiors, especially oF Pleasure and Pain, and the concerment that accompa-
nies it, it ill be hard eo kenom Wrherein to place personal Identitr.
5. F2. The Soul, durino Cound Slecp, thinEs, Pay chese Men. Whilst it
thintes and perceires, it is capable certaintr ot those ot Delioht Or Prou-
ble, as Well as any other Perceptions; and it must necessarily be conscious of
its onn Perceptions. But it has alt ehis a part: The Acepine Plan, eis plain,
is conseious of noching oF all this. Let us suppose then the Soul ol C’astor,
Wrhils heisscepirio, retired From his Body, irtich is no imporsible Sup-
polition Cor the Nen I hare here to do rith, irhro (o liberally allor
Lile, without a thinkrine soul to all ocher Animals. These Nen carinot
then judge it is imipossible, or a contradiction, That the Body Chould live
vithout the soul; nor thatthe soul sublists and thinkes, or has Perce.
ption, even Perception of Flappiness or Misery, Withour the BodY. Letus
then, a5 P sar, suppose the Soul oF castor separated, durins his Slcop From
tiis Bodr, to thinke apart. Let us suppole too, that it chooles Forits Scene
of Thinkins, che Bocy oFanotherMan, 2. 8. Pollux, vrhois Acepins without
a Soul: For if Castors Soul, can think Whilst Castor is alleep, rtrat Castor is
rever conscious oF, tis no matter what Place it chooles to thint in. We
travehere then the Bodies oF trro Men rith onls one soul beturcen them,
ertrich re will saxpose toecp and ake br turns; and the soul stilt think-
ins inthe akrino Man, Whercosthe Reopins Man is never conscious, has
never the least Perception. Pasic then, Whether Castor and Pollux, thus
ith only one soul becreen them, Which chinles and perceives in onc,
Wtrat Fre other iS neVex COnSCIOUS OF, nOr is BOF Concerned FOP, arC NOt
ruo isdisinct PerlonS, as Castor and Hercules; Or, 20 Socrates, 2nd Plaio
WeTO: