Summary

1911 Encyclopædia Britannica, Volume 13… (1911)

Law is based on certain common notions; so is religion. Though Herbert expressly defines the scope of his book as dealing with the intellect, not faith, it is the common notions of religion he has illustrated most fully; and it is plain that it is in this part of his system that he is chiefly interested.
Source: Wikisource

1911 Encyclopædia Britannica, Volume 13… (1911)

Giving up all past theories as useless, Herbert professedly endeavours to constitute a new and true system. Truth, which he defines as a just conformation of the faculties with one another and with their objects, he distributed into four classes or stages: (1) truth in the thing or the truth of the object; (2) truth of the appearance; (3) truth of the apprehension (conceptus) ; (4) truth of the intellect. The faculties of the mind are as numerous as the differences of their objects, and are accordingly innumerable
Source: Wikisource

1911 Encyclopædia Britannica, Volume 13… (1911)

The ratiocinative faculties proceed by division and analysis, by questioning, and are slow and gradual in their movement; they take aid from the other faculties, those of the instinctus naturalis being always the final test. Herbert’s categories or questions to be used in investigation are ten in number whether (a thing is) , what, of what sort, how much, in what relation, how, when, where, whence, wherefore. No faculty, rightly used, can err “even in dreams”; badly exercised, reasoning becomes the source of almost all our errors.
Source: Wikisource

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