2. Locke himself did not assert the exclusive authority of the senses in the extreme unmitigated manner in which some who call themselves his disciples have done. But this is the common lot of the leaders of revolutions, for they are usually bound by some ties of affection and habit to the previous state of things, and would not destroy all traces of that condition: while their followers attend, not to their inconsistent wishes, but to the meaning of the revolution itself; and carry out, to their genuine and complete results, the principles which won the victory, and which have been brought out more sharp from the conflict. Thus Locke himself does not assert that all our ideas are derived from Sensation, but from Sensation _and Reflection_. But it was easily seen that, in this assertion, two very heterogeneous elements were conjoined: that while to pronounce Sensation the origin of ideas, is a clear decided tenet, the acceptance or rejection of which determines the general character of our philosophy; to make the same declaration concerning Reflection, is in the highest degree vague and ambiguous; since reflection may either be resolved into a mere modification of sensation, as was done by one school, or may mean all that the opposite school opposes to sensation, under the name of Ideas. Hence the clear and strong impression which fastened upon men's minds, and which does in fact represent all the systematic and consistent part of Locke's philosophy, was, that in it all our ideas are represented as derived from Sensation.