instance produced by natural appetite between sexes, 486; and afterwards by reflection on common interest leading to a convention which is not a promise, 487; this reflection so simple and obvious that the savage state cannot last long, and 'man's very first state and condition may justly be esteemed social,' 493; 'state of nature' a philosophic fiction, 493; vanity, pity, love, social passions, 491; no promises before society, 516; government not necessary to all societies, but arises from foreign war, 540; the stale of, without government, 'one of the most natural states of men,' and survives long after the first generation, but no society can be maintained without justice, 541; as ancient as the human species, and the laws of nature as ancient as society, 543; social virtues, 578.
Solidity—a 'primary quality,' 227; cannot possess 'real continued and independent existence' if colours, sounds, etc. be regarded as merely perceptions,' 228; our 'modern philosophy' leaves no just nor satisfactory idea of solidity, nor consequently of matter, 239; =impossibility of annihilation, but this implies some real object to be annihilated, 230; no impressions from which idea of, can be derived: not from touch for (1) 'tho' bodies are felt by means of their solidity, yet the feeling is quite a different thing from the solidify, and they have not the least resemblance to each other,' 230, (2) impressions of touch are simple impressions. idea of solidity is compound, (3) impressions of touch are variable, 231.
Soul (v. Mind)—immortality of, 114; 'soul or body whichever you please to call it,' the place in which pleasures and pains arise, 276.
Space (v. Extension, § 1)—a source of philosophic relation, 14; infinite divisibility of, 29 f.; extension consists of indivisible parts, because such an idea implies no contradiction, 33; summary of argument, 39; objections answered, 40 f.; origin of our idea of, 33 f.; idea of, a copy of coloured poi its and of the manner of their appearance, 34: the parts of, are impressions of coloured and solid atoms, 38; no vacuum, 40; idea of vacuum, 53 f.; explanation of way in which we fancy we have an idea of empty space, 62 fl; parts of, coexistent, 427; qualities of, in relation to the passions, 429 f.
Spinoza—his hideous hypothesis almost the same with that of the immateriality of the soul, 241 f.; his theory of modes, 242; his system and that of the theologians have all their absurdities in common, 243-4.
Spontaneity—liberty of, opposed to violence, 407 (v. Necessity, § 2).
Standard—of morals fixed and unalterable, owing to intercourse of sentiments in society and conversation, 603 (cf. 581) (v. Moral, § 3. B).
Strength—vagueness of term, 105, 629; of mind=prevalence of calm passions over violent, 418; of a passion to be distinguished from its violence, 419 (cf. 631).
Subject—and substance, 242 f.; in which the quality is placed distin-
