19. At this point we move into a section where d’Alembert, in a way not quite parallel to Locke or Condillac, considers the way ideas and knowledge must have developed historically in the earliest collective experiences of mankind, and we see him combining the “metaphysical” with the historical approach to the origin and progress of our ideas, at the same time dealing with the genealogy of ideas in the “isolated mind” and the development of certain ideas resulting from the historical social experience of human beings.


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