Top 10 bizarre text-speak spellings

The farther liberty has been taken to subjoin a few things by other hands, which seemed necessary to a right use of Mr. Locke’s discoveries, and a more ready application of the principles whereon they are founded, v. g.

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Dr. Birch’s papers in the Museum. This account is there stated as coming from Mr. John Heal, a relation, and well acquainted with the family, a person studious in pedigree. On the back of it is this label: ‘Mr. Locke’s pedigree, taken from a at Chipley, June 23, 1737.’ Frequent notice is likewise taken of Mr. Locke’s wife, in his letters to Mr. Clarke, (for the use of whose son Mr. Locke drew up most of the Thoughts on Education) between 1692 and 1702, ibid.

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First published in 1698, the several additions to which (all I believe inserted in the subsequent editions) remain under his own hand in the library of Christ’s College, Cambridge.

Neither you, nor the coeditors you shared it with will be able to recover it again.
Neither you, nor the coeditors you shared it with will be able to recover it again.

I’ll read this article soon. I swear.

§ 12. 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, or 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 every-where 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.

I guess, you considered to google to find the provenance? No? ;)Here is probaly the provenance:

Cool chart, but kinda busy. I’ll look at it later …

§ 15. Having frequently in our mouths the name eternity, we are apt to think we have a positive comprehensive idea of it, which is as much as to say, that there is no part of that duration which is not clearly contained in our idea. It is true that he that thinks so may have a clear idea of duration; he may also have a very clear idea of a very great length of duration; he may also have a clear idea of the comparison of that great one with still a greater: but it not being possible for him to include in his idea of any duration, let it be as great as it will, the whole extent together of a duration, where he supposes no end, that part of his idea, which is still beyond the bounds of that large duration, he represents to his own thoughts, is very obscure and undetermined. And hence it is that in disputes and reasonings concerning eternity, or any other infinite, we are apt to blunder, and involve ourselves in manifest absurdities.

..”For you or someone else” is not a yes/no question though… so that one is odd, but I follow.

Help! I was reading your flowchart and encountered an infinite loop!!

§ 2. The answer of a great man, to one who asked what time was, “Si non rogas intelligo,” (which amounts to this; the more I set myself to think of it, the less I understand it) might perhaps persuade one, that time, which reveals all other things, is itself not to be discovered. Duration, time, and eternity, are not without reason thought to have something very abstruse in their nature. But however remote these may seem from our comprehension, yet if we trace them right to their originals, I doubt not but one of those sources of all our knowledge, viz. sensation and reflection, will be able to furnish us with these ideas, as clear and distinct as many other which are thought much less obscure; and we shall find, that the idea of eternity itself is derived from the same common original with the rest of our ideas.