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The ideas with which Locke operates are simply high lights picked out by attention in this nebulous continuum, and identified by names. Ideas, in the original ideal sense of the word, are indeed the only definite terms which attention can discriminate and rest upon; but the unity of these units is specious, not existential.
They personalized his world in a professional and impersonal manner that gave him fortitude to float through the expanse of his existential turns where it seemed that there were no other sailors. Maybe, he thought to himself, he would go into a video pang later and let drama absorb him in a personal intimacy with a fictional entity of depth and substance. He had no misgivings.
He will not be able to trust God; but because he needs to trust God, he will begin to create images of God in the context of which he will try to handle his existential problems.
It is the intellectual current which rises in him which is finding its last multifarious and minute rivulets in the various doctrines of relativity, in pragmatism, the subjectivism of the neo-realists, and in the superior place generally ascribed by present thinking to value judgments as against existential ones.
Then he found himself walking through one car after another since the blind man and the dog passed through the inside doors. He woke up and thought of the dream in the context of himself. He was drawn to beauty and carnal activity but also to those captive in some imperfection for within them sensitivity, existential and knowledgeable of suffering, would be complete.
The thought of God, for example, must be treated solely as a judgment of value. It is a conception which is of worth for the attainment of good, for our spiritual peace and victory over the world. What God is in himself we cannot know, an existential Judgment we cannot form without going over to the metaphysicians.
Predication is an act, understanding a spiritual and transitive operation: its existential basis may well be counted in psychologically and reduced to a stream of immediate presences; but its meaning can be caught only by another meaning, as life only can exemplify life.
Even the system of identity was merely rational, i.e., negative, philosophy, to which there must be added, as a second part, a positive or existential philosophy, which does not, like the former, rise to the highest principle, to God, but starts from this supreme Idea and shows its actuality.
Reason is one in that it gravitates toward an object, called truth, which could not have the function it has, of being a focus for mental activities, if it were not one in reference to the operations which converge upon it. This unity in truth, as in reason, is of course functional only, not physical or existential.
The psychology of nominalism is undoubtedly right where it insists that every image is particular and every term, in its existential aspect, a flatum vocis; but nominalists should have recognised that images may have any degree of vagueness and generality when measured by a conceptual standard.
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