not! Locke contends that consciousness is what distinguishes selves, and thus, Book III Book III focuses on words. Locke connects words to the ideas they signify, claiming that man is unique in being able to frame sounds into distinct words and to signify ideas by those words, and then that these words are built into language. Chapter ten in this book focuses on "Abuse of Words." Here, Locke criticizes metaphysicians for making up new words that have no clear meaning. He also criticizes the use of words which are not linked to clear ideas, and to those who change the criteria or meaning underlying a term. Thus, Locke uses a discussion of language to demonstrate sloppy thinking, following the Port-Royal Logique (1662) in numbering among the abuses of language those that he calls "affected obscurity" in chapter 10. Locke complains that such obscurity is caused by, for example, philosophers who, to confuse their readers, invoke old terms and give them unexpected meanings or who construct new terms without clearly defining their intent. Writers may also invent such obfuscation to make themselves appear more educated or their ideas more complicated and nuanced or erudite than they actually are. Book IV This book focuses on knowledge in general—that it can be thought of as the sum of ideas and perceptions. Locke discusses the limit of human knowledge, and whether such can be said to be accurate or truthful. Thus, there is a distinction between what an individual might claim to know, as part of a system of knowledge, and whether or not that claimed knowledge is actual. Locke writes at the beginning of the fourth chapter ("Of the Reality of Knowledge"):I doubt not but my Reader by this Time may be apt to think that I have been all this while only building a Castle in the Air; and be ready to say to me, To what purpose all this stir? Knowledge, say you, is only the Perception of the Agreement or Disagreement of our own Ideas: but who knows what those Ideas may be?… But of what use is all this fine Knowledge of Men's own Imaginations, to a Man that enquires after the reality of things? It matters not what Men's Fancies are, 'tis the Knowledge of Things that is only to be priz'd; 'tis this alone gives a Value to our Reasonings, and Preference to one Man's Knowledge over