7. How far our Knowledge reaches.
The affirmations or negations we make concerning the ideas we have, may, as I have before intimated in general, be reduced to these four sorts, viz. ident.i.ty, co-existence, relation, and real existence. I shall examine how far our knowledge extends in each of these:
8. Firstly, Our Knowledge of Ident.i.ty and Diversity in ideas extends as far as our Ideas themselves.
FIRST, as to IDENt.i.tY and DIVERSITY. In this way of agreement or disagreement of our ideas, our intuitive knowledge is as far extended as our ideas themselves: and there can be no idea in the mind, which it does not, presently, by an intuitive knowledge, perceive to be what it is, and to be different from any other.
9. Secondly, Of their Co-existence, extends only a very little way.
SECONDLY, as to the second sort, which is the agreement or disagreement of our ideas in CO-EXISTENCE, in this our knowledge is very short; though in this consists the greatest and most material part of our knowledge concerning substances. For our ideas of the species of substances being, as I have showed, nothing but certain collections of simple ideas united in one subject, and so co-existing together; v.g.
our idea of flame is a body hot, luminous, and moving upward; of gold, a body heavy to a certain degree, yellow, malleable, and fusible: for these, or some such complex ideas as these, in men"s minds, do these two names of the different substances, flame and gold, stand for. When we would know anything further concerning these, or any other sort of substances, what do we inquire, but what OTHER qualities or powers these substances have or have not? Which is nothing else but to know what OTHER simple ideas do, or do not co-exist with those that make up that complex idea?
10. Because the Connexion between simple Ideas in substances is for the most part unknown.
This, how weighty and considerable a part soever of human science, is yet very narrow, and scarce any at all. The reason whereof is, that the simple ideas whereof our complex ideas of substances are made up are, for the most part, such as carry with them, in their own nature, no VISIBLE NECESSARY connexion or inconsistency with any other simple ideas, whose co-existence with them we would inform ourselves about.
11. Especially of the secondary Qualities of Bodies.
The ideas that our complex ones of substances are made up of, and about which our knowledge concerning substances is most employed, are those of their secondary qualities; which depending all (as has been shown) upon the primary qualities of their minute and insensible parts; or, if not upon them, upon something yet more remote from our comprehension; it is impossible we should know which have a NECESSARY union or inconsistency one with another. For, not knowing the root they spring from, not knowing what size, figure, and texture of parts they are, on which depend, and from which result those qualities which make our complex idea of gold, it is impossible we should know what OTHER qualities result from, or are incompatible with, the same const.i.tution of the insensible parts of gold; and so consequently must always co-exist with that complex idea we have of it, or else are inconsistent with it.
12. Because necessary Connexion between any secondary and the primary Qualities is undiscoverable by us.
Besides this ignorance of the primary qualities of the insensible parts of bodies, on which depend all their secondary qualities, there is yet another and more incurable part of ignorance, which sets us more remote from a certain knowledge of the co-existence or INCO-EXISTENCE (if I may so say) of different ideas in the same subject; and that is, that there is no discoverable connexion between any secondary quality and those primary qualities which it depends on.
13. We have no perfect knowledge of their Primary Qualities.
That the size, figure, and motion of one body should cause a change in the size, figure, and motion of another body, is not beyond our conception; the separation of the parts of one body upon the intrusion of another; and the change from rest to motion upon impulse; these and the like seem to have SOME CONNEXION one with another. And if we knew these primary qualities of bodies, we might have reason to hope we might be able to know a great deal more of these operations of them one upon another: but our minds not being able to discover any connexion betwixt these primary qualities of bodies and the sensations that are produced in us by them, we can never be able to establish certain and undoubted rules of the CONSEQUENCE or CO-EXISTENCE of any secondary qualities, though we could discover the size, figure, or motion of those invisible parts which immediately produce them. We are so far from knowing WHAT figure, size, or motion of parts produce a yellow colour, a sweet taste, or a sharp sound, that we can by no means conceive how ANY size, figure, or motion of any particles, can possibly produce in us the idea of any colour, taste, or sound whatsoever: there is no conceivable connexion between the one and the other.
14. And seek in vain for certain and universal knowledge of unperceived qualities in substances.
In vain, therefore, shall we endeavour to discover by our ideas (the only true way of certain and universal knowledge) what other ideas are to be found constantly joined with that of OUR complex idea of any substance: since we neither know the real const.i.tution of the minute parts on which their qualities do depend; nor, did we know them, could we discover any necessary connexion between them and any of the secondary qualities: which is necessary to be done before we can certainly know their necessary co-existence. So, that, let our complex idea of any species of substances be what it will, we can hardly, from the simple ideas contained in it, certainly determine the necessary co-existence of any other quality whatsoever. Our knowledge in all these inquiries reaches very little further than our experience. Indeed some few of the primary qualities have a necessary dependence and visible connexion one with another, as figure necessarily supposes extension; receiving or communicating motion by impulse, supposes solidity. But though these, and perhaps some others of our ideas have: yet there are so few of them that have a visible connexion one with another, that we can by intuition or demonstration discover the co-existence of very few of the qualities that are to be found united in substances: and we are left only to the a.s.sistance of our senses to make known to us what qualities they contain. For of all the qualities that are co-existent in any subject, without this dependence and evident connexion of their ideas one with another, we cannot know certainly any two to co-exist, any further than experience, by our senses, informs us. Thus, though we see the yellow colour, and, upon trial, find the weight, malleableness, fusibility, and fixedness that are united in a piece of gold; yet, because no one of these ideas has any evident dependence or necessary connexion with the other, we cannot certainly know that where any four of these are, the fifth will be there also, how highly probable soever it may be; because the highest probability amounts not to certainty, without which there can be no true knowledge. For this co-existence can be no further known than it is perceived; and it cannot be perceived but either in particular subjects, by the observation of our senses, or, in general, by the necessary connexion of the ideas themselves.
15. Of Repugnancy to co-exist, our knowledge is larger.
As to the incompatibility or repugnancy to co-existence, we may know that any subject may have of each sort of primary qualities but one particular at once: v.g. each particular extension, figure, number of parts, motion, excludes all other of each kind. The like also is certain of all sensible ideas peculiar to each sense; for whatever of each kind is present in any subject, excludes all other of that sort: v.g. no one subject can have two smells or two colours at the same time. To this, perhaps will be said, Has not an opal, or the infusion of LIGNUM NEPHRITIc.u.m, two colours at the same time? To which I answer, that these bodies, to eyes differently, placed, may at the same time afford different colours: but I take liberty also to say, that, to eyes differently placed, it is different parts of the object that reflect the particles of light: and therefore it is not the same part of the object, and so not the very same subject, which at the same time appears both yellow and azure. For, it is as impossible that the very same particle of any body should at the same time differently modify or reflect the rays of light, as that it should have two different figures and textures at the same time.
16. Our Knowledge of the Co-existence of Power in Bodies extends but a very little Way.
But as to the powers of substances to change the sensible qualities of other bodies, which make a great part of our inquiries about them, and is no inconsiderable branch of our knowledge; I doubt as to these, whether our knowledge reaches much further than our experience; or whether we can come to the discovery of most of these powers, and be certain that they are in any subject, by the connexion with any of those ideas which to us make its essence. Because the active and pa.s.sive powers of bodies, and their ways of operating, consisting in a texture and motion of parts which we cannot by any means come to discover; it is but in very few cases we can be able to perceive their dependence on, or repugnance to, any of those ideas which make our complex one of that sort of things. I have here instanced in the corpuscularian hypothesis, as that which is thought to go furthest in an intelligible explication of those qualities of bodies; and I fear the weakness of human understanding is scarce able to subst.i.tute another, which will afford us a fuller and clearer discovery of the necessary connexion and co-existence of the powers which are to be observed united in several sorts of them. This at least is certain, that, whichever hypothesis be clearest and truest, (for of that it is not my business to determine,) our knowledge concerning corporeal substances will be very little advanced by any of them, till we are made to see what qualities and powers of bodies have a NECESSARY connexion or repugnancy one with another; which in the present state of philosophy I think we know but to a very small degree: and I doubt whether, with those faculties we have, we shall ever be able to carry our general knowledge (I say not particular experience) in this part much further. Experience is that which in this part we must depend on. And it were to be wished that it were more improved. We find the advantages some men"s generous pains have this way brought to the stock of natural knowledge. And if others, especially the philosophers by fire, who pretend to it, had been so wary in their observations, and sincere in their reports as those who call themselves philosophers ought to have been, our acquaintance with the bodies here about us, and our insight into their powers and operations had been yet much greater.
17. Of the Powers that co-exist in Spirits yet narrower.
If we are at a loss in respect of the powers and operations of bodies, I think it is easy to conclude we are much more in the dark in reference to spirits; whereof we naturally have no ideas but what we draw from that of our own, by reflecting on the operations of our own souls within us, as far as they can come within our observation. But how inconsiderable a rank the spirits that inhabit our bodies hold amongst those various and possibly innumerable kinds of n.o.bler beings; and how far short they come of the endowments and perfections of cherubim and seraphim, and infinite sorts of spirits above us, is what by a transient hint in another place I have offered to my reader"s consideration.
18. Thirdly, Of Relations between abstracted ideas it is not easy to say how far our knowledge extends.
THIRDLY, As to the third sort of our knowledge, viz. the agreement or disagreement of any of our ideas in any other relation: this, as it is the largest field of our knowledge, so it is hard to determine how far it may extend: because the advances that are made in this part of knowledge, depending on our sagacity in finding intermediate ideas, that may show the relations and habitudes of ideas whose co-existence is not considered, it is a hard matter to tell when we are at an end of such discoveries; and when reason has all the helps it is capable of, for the finding of proofs, or examining the agreement or disagreement of remote ideas. They that are ignorant of Algebra cannot imagine the wonders in this kind are to be done by it: and what further improvements and helps advantageous to other parts of knowledge the sagacious mind of man may yet find out, it is not easy to determine. This at least I believe, that the IDEAS OF QUANt.i.tY are not those alone that are capable of demonstration and knowledge; and that other, and perhaps more useful, parts of contemplation, would afford us certainty, if vices, pa.s.sions, and domineering interest did not oppose or menace such endeavours.
Morality capable of Demonstration
The idea of a supreme Being, infinite in power, goodness, and wisdom, whose workmanship we are, and on whom we depend; and the idea of ourselves, as understanding, rational creatures, being such as are clear in us, would, I suppose, if duly considered and pursued, afford such foundations of our duty and rules of action as might place MORALITY amongst the SCIENCES CAPABLE OF DEMONSTRATION: wherein I doubt not but from self-evident propositions, by necessary consequences, as incontestible as those in mathematics, the measures of right and wrong might be made out, to any one that will apply himself with the same indifferency and attention to the one as he does to the other of these sciences. The RELATION of other MODES may certainly be perceived, as well as those of number and extension: and I cannot see why they should not also be capable of demonstration, if due methods were thought on to examine or pursue their agreement or disagreement. "Where there is no property there is no injustice," is a proposition as certain as any demonstration in Euclid: for the idea of property being a right to anything, and the idea of which the name "injustice" is given being the invasion or violation of that right, it is evident that these ideas, being thus established, and these names annexed to them, I can as certainly know this proposition to be true, as that a triangle has three angles equal to two right ones. Again: "No government allows absolute liberty." The idea of government being the establishment of society upon certain rules or laws which require conformity to them; and the idea of absolute liberty being for any one to do whatever he pleases; I am as capable of being certain of the truth of this proposition as of any in the mathematics.
19. Two things have made moral Ideas to be thought incapable of Demonstration: their unfitness for sensible representation, and their complexedness.
That which in this respect has given the advantage to the ideas of quant.i.ty, and made them thought more capable of certainty and demonstration, is,
First, That they can be set down and represented by sensible marks, which have a greater and nearer correspondence with them than any words or sounds whatsoever. Diagrams drawn on paper are copies of the ideas in the mind, and not liable to the uncertainty that words carry in their signification. An angle, circle, or square, drawn in lines, lies open to the view, and cannot be mistaken: it remains unchangeable, and may at leisure be considered and examined, and the demonstration be revised, and all the parts of it may be gone over more than once, without any danger of the least change in the ideas. This cannot be thus done in moral ideas: we have no sensible marks that resemble them, whereby we can set them down; we have nothing but words to express them by; which, though when written they remain the same, yet the ideas they stand for may change in the same man; and it is very seldom that they are not different in different persons.
Secondly, Another thing that makes the greater difficulty in ethics is, That moral ideas are commonly more complex than those of the figures ordinarily considered in mathematics. From whence these two inconveniences follow:--First, that their names are of more uncertain signification, the precise collection of simple ideas they stand for not being so easily agreed on; and so the sign that is used for them in communication always, and in thinking often, does not steadily carry with it the same idea. Upon which the same disorder, confusion, and error follow, as would if a man, going to demonstrate something of an heptagon, should, in the diagram he took to do it, leave out one of the angles, or by oversight make the figure with one angle more than the name ordinarily imported, or he intended it should when at first he thought of his demonstration. This often happens, and is hardly avoidable in very complex moral ideas, where the same name being retained, one angle, i.e. one simple idea, is left out, or put in the complex one (still called by the same name) more at one time than another. Secondly, From the complexedness of these moral ideas there follows another inconvenience, viz. that the mind cannot easily retain those precise combinations so exactly and perfectly as is necessary in the examination of the habitudes and correspondences, agreements or disagreements, of several of them one with another; especially where it is to be judged of by long deductions, and the intervention of several other complex ideas to show the agreement or disagreement of two remote ones.
The great help against this which mathematicians find in diagrams and figures, which remain unalterable in their draughts, is very apparent, and the memory would often have great difficulty otherwise to retain them so exactly, whilst the mind went over the parts of them step by step to examine their several correspondences. And though in casting up a long sum either in addition, multiplication, or division, every part be only a progression of the mind taking a view of its own ideas, and considering their agreement or disagreement, and the resolution of the question be nothing but the result of the whole, made up of such particulars, whereof the mind has a clear perception: yet, without setting down the several parts by marks, whose precise significations are known, and by marks that last, and remain in view when the memory had let them go, it would be almost impossible to carry so many different ideas in the mind, without confounding or letting slip some parts of the reckoning, and thereby making all our reasonings about it useless. In which case the cyphers or marks help not the mind at all to perceive the agreement of any two or more numbers, their equalities or proportions; that the mind has only by intuition of its own ideas of the numbers themselves. But the numerical characters are helps to the memory, to record and retain the several ideas about which the demonstration is made, whereby a man may know how far his intuitive knowledge in surveying several of the particulars has proceeded; that so he may without confusion go on to what is yet unknown; and at last have in one view before him the result of all his perceptions and reasonings.
20. Remedies of our Difficulties in dealing demonstratively with moral ideas.
One part of these disadvantages in moral ideas which has made them be thought not capable of demonstration, may in a good measure be remedied by definitions, setting down that collection of simple ideas, which every term shall stand for; and then using the terms steadily and constantly for that precise collection. And what methods algebra, or something of that kind, may hereafter suggest, to remove the other difficulties, it is not easy to foretell. Confident I am, that, if men would in the same method, and with the same indifferency, search after moral as they do mathematical truths, they would find them have a stronger connexion one with another, and a more necessary consequence from our clear and distinct ideas, and to come nearer perfect demonstration than is commonly imagined. But much of this is not to be expected, whilst the desire of esteem, riches, or power makes men espouse the well-endowed opinions in fashion, and then seek arguments either to make good their beauty, or varnish over and cover their deformity. Nothing being so beautiful to the eye as truth is to the mind; nothing so deformed and irreconcilable to the understanding as a lie. For though many a man can with satisfaction enough own a no very handsome wife in his bosom; yet who is bold enough openly to avow that he has espoused a falsehood, and received into his breast so ugly a thing as a lie? Whilst the parties of men cram their tenets down all men"s throats whom they can get into their power, without permitting them to examine their truth or falsehood; and will not let truth have fair play in the world, nor men the liberty to search after it; what improvements can be expected of this kind? What greater light can be hoped for in the moral sciences? The subject part of mankind in most places might, instead thereof, with Egyptian bondage, expect Egyptian darkness, were not the candle of the Lord set up by himself in men"s minds, which it is impossible for the breath or power of man wholly to extinguish.
21. Fourthly, Of the three real Existences of which we have certain knowledge.
FOURTHLY, As to the fourth sort of our knowledge, viz. of the REAL ACTUAL EXISTENCE OF THINGS, we have an intuitive knowledge of OUR OWN EXISTENCE, and a demonstrative knowledge of the existence of a G.o.d: of the existence of ANYTHING ELSE, we have no other but a sensitive knowledge; which extends not beyond the objects present to our senses.
22. Our Ignorance great.
Our knowledge being so narrow, as I have shown, it will perhaps give us some light into the present state of our minds if we look a little into the dark side, and take a view of OUR IGNORANCE; which, being infinitely larger than our knowledge, may serve much to the quieting of disputes, and improvement of useful knowledge; if, discovering how far we have clear and distinct ideas, we confine our thoughts within the contemplation of those things that are within the reach of our understandings, and launch not out into that abyss of darkness, (where we have not eyes to see, nor faculties to perceive anything), out of a presumption that nothing is beyond our comprehension. But to be satisfied of the folly of such a conceit, we need not go far. He that knows anything, knows this, in the first place, that he need not seek long for instances of his ignorance. The meanest and most obvious things that come in our way have dark sides, that the quickest sight cannot penetrate into. The clearest and most enlarged understandings of thinking men find themselves puzzled and at a loss in every particle of matter. We shall the less wonder to find it so, when we consider the CAUSES OF OUR IGNORANCE; which, from what has been said, I suppose will be found to be these three:--
First, Want of ideas. Its causes.
Secondly, Want of a discoverable connexion between the ideas we have.
Thirdly, Want of tracing and examining our ideas.
23. First, One Cause of our ignorance Want of Ideas.