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9. Thirdly, or their simple ones mutable and undetermined.

Thirdly, A third defect that frequently gives the name of confused to our ideas, is, when any one of them is uncertain and undetermined. Thus we may observe men who, not forbearing to use the ordinary words of their language till they have learned their precise signification, change the idea they make this or that term stand for, almost as often as they use it. He that does this out of uncertainty of what he should leave out, or put into his idea of CHURCH, or IDOLATRY, every time he thinks of either, and holds not steady to any one precise combination of ideas that makes it up, is said to have a confused idea of idolatry or the church: though this be still for the same reason as the former, viz. because a mutable idea (if we will allow it to be one idea) cannot belong to one name rather than another, and so loses the distinction that distinct names are designed for.

10. Confusion without Reference to Names, hardly conceivable.

By what has been said, we may observe how much NAMES, as supposed steady signs of things, and by their difference to stand for, and keep things distinct that in themselves are different, are the occasion of denominating ideas distinct or confused, by a secret and unobserved reference the mind makes of its ideas to such names. This perhaps will be fuller understood, after what I say of Words in the third Book has been read and considered. But without taking notice of such a reference of ideas to distinct names, as the signs of distinct things, it will be hard to say what a confused idea is. And therefore when a man designs, by any name, a sort of things, or any one particular thing, distinct from all others, the complex idea he annexes to that name is the more distinct, the more particular the ideas are, and the greater and more determinate the number and order of them is, whereof it is made up. For, the more it has of these, the more it has still of the perceivable differences, whereby it is kept separate and distinct from all ideas belonging to other names, even those that approach nearest to it, and thereby all confusion with them is avoided.

11. Confusion concerns always two Ideas.

Confusion making it a difficulty to separate two things that should be separated, concerns always two ideas; and those most which most approach one another. Whenever, therefore, we suspect any idea to be confused, we must examine what other it is in danger to be confounded with, or which it cannot easily be separated from; and that will always be found an idea belonging to another name, and so should be a different thing, from which yet it is not sufficiently distinct: being either the same with it, or making a part of it, or at least as properly called by that name as the other it is ranked under; and so keeps not that difference from that other idea which the different names import.

12. Causes of confused Ideas.

This, I think, is the confusion proper to ideas; which still carries with it a secret reference to names. At least, if there be any other confusion of ideas, this is that which most of all disorders men’s thoughts and discourses: ideas, as ranked under names, being those that for the most part men reason of within themselves, and always those which they commune about with others. And therefore where there are supposed two different ideas, marked by two different names, which are not as distinguishable as the sounds that stand for them, there never fails to be confusion; and where any ideas are distinct as the ideas of those two sounds they are marked by, there can be between them no confusion. The way to prevent it is to collect and unite into one complex idea, as precisely as is possible, all those ingredients whereby it is differenced from others; and to them, so united in a determinate number and order, apply steadily the same name. But this neither accommodating men’s ease or vanity, nor serving any design but that of naked truth, which is not always the thing aimed at, such exactness is rather to be wished than hoped for. And since the loose application of names, to undetermined, variable, and almost no ideas, serves both to cover our own ignorance, as well as to perplex and confound others, which goes for learning and superiority in knowledge, it is no wonder that most men should use it themselves, whilst they complain of it in others. Though I think no small part of the confusion to be found in the notions of men might, by care and ingenuity, be avoided, yet I am far from concluding it everywhere wilful. Some ideas are so complex, and made up of so many parts, that the memory does not easily retain the very same precise combination of simple ideas under one name: much less are we able constantly to divine for what precise complex idea such a name stands in another man’s use of it. From the first of these, follows confusion in a man’s own reasonings and opinions within himself; from the latter, frequent confusion in discoursing and arguing with others. But having more at large treated of Words, their defects, and abuses, in the following Book, I shall here say no more of it.

13. Complex Ideas may be distinct in one Part, and confused in another.

Our complex ideas, being made up of collections, and so variety of simple ones, may accordingly be very clear and distinct in one part, and very obscure and confused in another. In a man who speaks of a chiliaedron, or a body of a thousand sides, the ideas of the figure may be very confused, though that of the number be very distinct; so that he being able to discourse and demonstrate concerning that part of his complex idea which depends upon the number of thousand, he is apt to think he has a distinct idea of a chiliaedron; though it be plain he has no precise idea of its figure, so as to distinguish it, by that, from one that has but 999 sides: the not observing whereof causes no small error in men’s thoughts, and confusion in their discourses.

14. This, if not heeded, causes Confusion in our Arguings.

He that thinks he has a distinct idea of the figure of a chiliaedron, let him for trial sake take another parcel of the same uniform matter, viz. gold or wax of an equal bulk, and make it into a figure of 999 sides. He will, I doubt not, be able to distinguish these two ideas one from another, by the number of sides; and reason and argue distinctly about them, whilst he keeps his thoughts and reasoning to that part only of these ideas which is contained in their numbers; as that the sides of the one could be divided into two equal numbers, and of the others not, &c. But when he goes about to distinguish them by their figure, he will there be presently at a loss, and not be able, I think, to frame in his mind two ideas, one of them distinct from the other, by the bare figure of these two pieces of gold; as he could, if the same parcels of gold were made one into a cube, the other a figure of five sides. In which incomplete ideas, we are very apt to impose on ourselves, and wrangle with others, especially where they have particular and familiar names. For, being satisfied in that part of the idea which we have clear; and the name which is familiar to us, being applied to the whole, containing that part also which is imperfect and obscure, we are apt to use it for that confused part, and draw deductions from it in the obscure part of its signification, as confidently as we do from the other.