only that which thinks, wills, and perceives; this, and this alone,
constitutes the signification of the term. If therefore it is impossible
that any degree of those powers should be represented in an idea, it is
evident there can be no idea of a spirit.

139. But it will be objected that, if there is no idea signified by the
terms soul, spirit, and substance, they are wholly insignificant, or have
no meaning in them. I answer, those words do mean or signify a real
thing, which is neither an idea nor like an idea, but that which
perceives ideas, and wills, and reasons about them. What I am myself,
that which I denote by the term I, is the same with what is meant by soul
or spiritual substance. If it be said that this is only quarreling at a
word, and that, since the immediately significations of other names are
by common consent called ideas, no reason can be assigned why that which
is signified by the name spirit or soul may not partake in the same
appellation. I answer, all the unthinking objects of the mind agree in
that they are entirely passive, and their existence consists only in
being perceived; whereas a soul or spirit is an active being, whose
existence consists, not in being perceived, but in perceiving ideas and
thinking. It is therefore necessary, in order to prevent equivocation and
confounding natures perfectly disagreeing and unlike, that we distinguish
between spirit and idea. See sect. 27.

140. OUR IDEA OF SPIRIT.--In a large sense, indeed, we may be said
to have an idea or rather a notion of spirit; that is, we understand
the meaning of the word, otherwise we could not affirm or deny
anything of it. Moreover, as we conceive the ideas that are in the
minds of other spirits by means of our own, which we suppose to be
resemblances of them; so we know other spirits by means of our own
soul--which in that sense is the image or idea of them; it having