89. In answer to this difficulty we are told that the mind, perceiving an impulse of a ray of light on the upper part of the eye, considers this ray as coming in a direct line from the lower part of the object; and in like manner tracing the ray that strikes on the lower part of the eye, it is directed to the upper part of the object. Thus in the adjacent figure, C, the lower point of the object ABC, is projected on C the upper part of the eye. So likewise the highest point A is projected on A the lowest part of the eye, which makes the representation CBA inverted: but the mind considering the stroke that is made on C as coming in the straight line CC from the lower end of the object; and the stroke or impulse on a as coming in the line AA from the upper end of the object, is directed to make a right judgment of the situation of the object ABC, notwithstanding the picture of it is inverted. This is ill.u.s.trated by conceiving a blind man who, holding in his hands two sticks that cross each other, doth with them touch the extremities of an object, placed in a perpendicular situation. It is certain this man will judge that to be the upper part of the object which he touches with the stick held in the undermost hand, and that to be the lower part of the object which he touches with the stick in his uppermost hand. This is the common explication of the erect appearance of objects, which is generally received and acquiesced in, being (as Mr. Molyneux tells us [Diopt. par. 2. c. 7. P. 289.]) "allowed by all men as satisfactory".
90. But this account to me does not seem in any degree true. Did I perceive those impulses, decussations, and directions of the rays of light in like manner as hath been set forth, then indeed it would not be altogether void of probability. And there might be some pretence for the comparison of the blind man and his cross sticks. But the case is far otherwise. I know very well that I perceive no such thing. And of consequence I cannot thereby make an estimate of the situation of objects. I appeal to anyone"s experience, whether he be conscious to himself that he thinks on the intersection made by the radious [SIC]
pencils, or pursues the impulses they give in right lines, whenever he perceives by sight the position of any object? To me it seems evident that crossing and tracing of the rays is never thought on by children, idiots, or in truth by any other, save only those who have applied themselves to the study of optics. And for the mind to judge of the situation of objects by those things without perceiving them, or to perceive them without knowing it, is equally beyond my comprehension. Add to this that the explaining the manner of vision by the example of cross sticks and hunting for the object along the axes of the radious pencils, doth suppose the proper objects of sight to be perceived at a distance from us, contrary to what hath been demonstrated.
91. It remains, therefore, that we look for some other explication of this difficulty: and I believe it not impossible to find one, provided we examine it to the bottom, and carefully distinguish between the ideas of sight and touch; which cannot be too oft inculcated in treating of vision: but more especially throughout the consideration of this affair we ought to carry that distinction in our thoughts: for that from want of a right understanding thereof the difficulty of explaining erect vision seems chiefly to arise.
92. In order to disentangle our minds from whatever prejudices we may entertain with relation to the subject in hand, nothing seems more apposite than the taking into our thoughts the case of one born blind, and afterwards, when grown up, made to see. And though, perhaps, it may not be an easy task to divest ourselves entirely of the experience received from sight, so as to be able to put our thoughts exactly in the posture of such a one"s, we must, nevertheless, as far as possible, endeavour to frame true conceptions of what might reasonably be supposed to pa.s.s in his mind.
93. It is certain that a man actually blind, and who had continued so from his birth, would by the sense of feeling attain to have ideas of upper and lower. By the motion of his hand he might discern the situation of any tangible object placed within his FI reach. That part on which he felt himself supported, or towards which he perceived his body to gravitate, he would term lower, and the contrary to this upper; and accordingly denominate whatsoever objects he touched.
94. But then, whatever judgments he makes concerning the situation of objects are confined to those only that are perceivable by touch. All those things that are intangible and of a spiritual nature, his thoughts and desires, his pa.s.sions, and in general all the modifications of the soul, to these he would never apply the terms UPPER and LOWER, except only in a metaphorical sense. He may, perhaps, by way of allusion, speak of high or low thoughts: but those terms in their proper signification would never be applied to anything that was not conceived to exist without the mind. For a man born blind, and remaining in the same state, could mean nothing else by the words HIGHER and LOWER than a greater or lesser distance from the earth; which distance he would measure by the motion or application of his hand or some other part of his body. It is therefore evident that all those things which, in respect of each other, would by him be thought higher or lower, must be such as were conceived to exist without his mind, in the ambient s.p.a.ce.
95. Whence it plainly follows that such a one, if we suppose him made to see, would not at first sight think anything he saw was high or low, erect or inverted; for it hath been already demonstrated in sect. 41 that he would not think the things he perceived by sight to be at any distance from him, or without his mind. The objects to which he had hitherto been used to apply the terms UP and DOWN, HIGH and LOW, were such only as affected or were some way perceived by his couch: but the proper objects of vision make a new set of ideas, perfectly distinct and different from the former, and which can in no sort make themselves perceived by touch.
There is, therefore, nothing at all that could induce him to think those terms applicable to them: nor would he ever think it till such time as he had observed their connexion with tangible objects, and the same prejudice began to insinuate itself into his understanding, which from their infancy had grown up in the understandings of other men.
96. To set this matter in a clearer light I shall make use of an example.
Suppose the above-mentioned blind person by his touch perceives a man to stand erect. Let us inquire into the manner of this. By the application of his hand to the several parts of a human body he had perceived different tangible ideas, which being collected into sundry complex ones, have distinct names annexed to them. Thus one combination of a certain tangible figure, bulk, and consistency of parts is called the head, another the hand, a third the foot, and so of the rest: all which complex ideas could, in his understanding, be made up only of ideas perceivable by touch. He had also by his touch obtained an idea of earth or ground, towards which he perceives the parts of his body to have a natural tendency. Now, by ERECT nothing more being meant than that perpendicular position of a man wherein his feet are nearest to the earth, if the blind person by moving his hand over the parts of the man who stands before him perceives the tangible ideas that compose the head to be farthest from, and those that compose the feet to be nearest to, that other combination of tangible ideas which he calls earth, he will denominate that man erect. But if we suppose him on a sudden to receive his sight, and that he behold a man standing before him, it is evident in that case he would neither judge the man he sees to be erect nor inverted; for he never having known those terms applied to any other save tangible things, or which existed in the s.p.a.ce without him, and what he sees neither being tangible nor perceived as existing without, he could not know that in propriety of language they were applicable to it.
97. Afterwards, when upon turning his head or eyes up and down to the right and left he shall observe the visible objects to change, and shall also attain to know that they are called by the same names, and connected with the objects perceived by touch; then indeed he will come to speak of them and their situation, in the same terms that he has been used to apply to tangible things; and those that he perceives by turning up his eyes he will call upper, and those that by turning down his eyes he will call lower.
98. And this seems to me the true reason why he should think those objects uppermost that are painted on the lower part of his eye: for by turning the eye up they shall be distinctly seen; as likewise those that are painted on the highest part of the eye shall be distinctly seen by turning the eye down, and are for that reason esteemed lowest; for we have shown that to the immediate objects of sight considered in themselves, he would not attribute the terms HIGH and LOW. It must therefore be on account of some circ.u.mstances which are observed to attend them: and these, it is plain, are the actions of turning the eye up and down, which suggest a very obvious reason why the mind should denominate the objects of sight accordingly high or low. And without this motion of the eye, this turning it up and down in order to discern different objects, doubtless ERECT, INVERSE, and other the like terms relating to the position of tangible objects, would never have been transferred, or in any degree apprehended to belong to the ideas of sight: the mere act of seeing including nothing in it to that purpose; whereas the different situations of the eye naturally direct the mind to make a suitable judgment of the situation of objects intromitted by it.
99. Farther, when he has by experience learned the connexion there is between the several ideas of sight and touch, he will be able, by the perception he has of the situation of visible things in respect of one another, to make a sudden and true estimate of the situation of outward, tangible things corresponding to them. And thus it is he shall perceive by sight the situation of external objects which do not properly fall under that sense.
100. I know we are very p.r.o.ne to think that, if just made to see, we should judge of the situation of visible things as we do now: but we are also as p.r.o.ne to think that, at first sight, we should in the same way apprehend the distance and magnitude of objects as we do now: which hath been shown to be a false and groundless persuasion. And for the like reasons the same censure may be pa.s.sed on the positive a.s.surance that most men, before they have thought sufficiently of the matter, might have of their being able to determine by the eye at first view, whether objects were erect or inverse.
101. It will, perhaps, be objected co our opinion that a man, for instance, being thought erect when his feet are next the earth, and inverted when his head is next the earth, it doth hence follow that by the mere act of vision, without any experience or altering the situation of the eye, we should have determined whether he were erect or inverted: for both the earth itself, and the limbs of the man who stands thereon, being equally perceived by sight, one cannot choose seeing what part of the man is nearest the earth, and what part farthest from it, i.e.
whether he be erect or inverted.
102. To which I answer, the ideas which const.i.tute the tangible earth and man are entirely different from those which const.i.tute the visible earth and man. Nor was it possible, by virtue of the visive faculty alone, without superadding any experience of touch, or altering the position of the eye, ever to have known, or so much as suspected, there had been any relation or connexion between them. Hence a man at first view would not denominate anything he saw earth, or head, or foot; and consequently he could not tell by the mere act of vision whether the head or feet were nearest the earth: nor, indeed, would we have thereby any thought of earth or man, erect or inverse, at all: which will be made yet more evident if we nicely observe, and make a particular comparison between, the ideas of both senses.
103. That which I see is only variety of light and colours. That which I feel is hard or soft, hot or cold, rough or smooth. What similitude, what connexion have those ideas with these? Or how is it possible that anyone should see reason to give one and the same name to combinations of ideas so very different before he had experienced their coexistence? We do not find there is any necessary connexion betwixt this or that tangible quality and any colour whatsoever. And we may sometimes perceive colours where there is nothing to be felt. All which doth make it manifest that no man, at first receiving of his sight, would know there was any agreement between this or that particular object of his sight and any object of touch he had been already acquainted with: the colours, therefore, of the head would to him no more suggest the idea of head than they would the idea of foot.
104. Farther, we have at large shown (VID. sect. 63 and 64) there is no discoverable necessary connexion between any given visible magnitude and any one particular tangible magnitude; but that it is entirely the result of custom and experience, and depends on foreign and accidental circ.u.mstances that we can by the perception of visible extension inform ourselves what may be the extension of any tangible object connected with it. Hence it is certain that neither the visible magnitude of head or foot would bring along with them into the mind, at first opening of the eyes, the respective tangible magnitudes of those parts.
105. By the foregoing section it is plain the visible figure of any part of the body hath no necessary connexion with the tangible figure thereof, so as at first sight to suggest it to the mind. For figure is the termination of magnitude; whence it follows that no visible magnitude having in its own nature an aptness to suggest any one particular tangible magnitude, so neither can any visible figure be inseparably connected with its corresponding tangible figure: so as of itself and in a way prior to experience, it might suggest it to the understanding. This will be farther evident if we consider that what seems smooth and round to the touch may to sight, if viewed through a microscope, seem quite otherwise.
106. From all which laid together and duly considered, we may clearly deduce this inference. In the first act of vision no idea entering by the eye would have a perceivable connexion with the ideas to which the names EARTH, MAN, HEAD, FOOT, etc., were annexed in the understanding of a person blind from his birth; so as in any sort to introduce them into his mind, or make themselves be called by the same names, and reputed the same things with them, as afterwards they come to be.
107. There doth, nevertheless, remain one difficulty, which perhaps may seem to press hard on our opinion, and deserve not to be pa.s.sed over: for though it be granted that neither the colour, size, nor figure of the visible feet have any necessary connexion with the ideas that compose the tangible feet, so as to bring them at first sight into my mind, or make me in danger of confounding them before I had been used to, and for some time experienced their connexion: yet thus much seems undeniable, namely, that the number of the visible feet being the same with that of the tangible feet, I may from hence without any experience of sight reasonably conclude that they represent or are connected with the feet rather than the head. I say, it seems the idea of two visible feet will sooner suggest to the mind the idea of two tangible feet than of one head; so that the blind man upon first reception of the visive faculty might know which were the feet or two, and which the head or one.
108. In order to get clear of this seeming difficulty we need only observe that diversity of visible objects doth not necessarily infer diversity of tangible objects corresponding to them. A picture painted with great variety of colours affects the touch in one uniform manner; it is therefore evident that I do not by any necessary consecution, independent of experience, judge of the number of things tangible from the number of things visible. I should not, therefore, at first opening my eyes conclude that because I see two I shall feel two. How, therefore, can I, before experience teaches me, know that the visible legs, because two, are connected with the tangible legs, or the visible head, because one, is connected with the tangible head? The truth is, the things I see are so very different and heterogeneous from the things I feel that the perception of the one would never have suggested the other to my thoughts, or enabled me to pa.s.s the least judgment thereon, until I had experienced their connexion.
109. But for a fuller ill.u.s.tration of this matter it ought to be considered that number (however some may reckon it amongst the primary qualities) is nothing fixed and settled, really existing in things themselves. It is entirely the creature of the mind, considering either an idea by itself, or any combination of ideas to which it gives one name, and so makes it pa.s.s for an unit. According as the mind variously combines its ideas the unit varies: and as the unit, so the number, which is only a collection of units, doth also vary. We call a window one, a chimney one, and yet a house in which there are many windows and many chimneys hath an equal right to be called one, and many houses go to the making of the city. In these and the like, instances it is evident the unit constantly relates to the particular draughts the mind makes of its ideas, to which it affixes names, and wherein it includes more or less as best suits its own ends and purposes. Whatever, therefore, the mind considers as one, that is an unit. Every combination of ideas is considered as one thing by the mind, and in token thereof is marked by one name. Now, this naming and combining together of ideas is perfectly arbitrary, and done by the mind in such sort as experience shows it to be most convenient: without which our ideas had never been collected into such sundry distinct combinations as they now are.
110. Hence it follows that a man born blind and afterwards, when grown up, made to see, would not in the first act of vision parcel out the ideas of sight into the same distinct collections that others do, who have experienced which do regularly coexist and are proper to be bundled up together under one name. He would not, for example, make into one complex idea, and thereby esteem an unit, all those particular ideas which const.i.tute the visible head or foot. For there can be no reason a.s.signed why he should do so, barely upon his seeing a man stand upright before him. There crowd into his mind the ideas which compose the visible man, in company with all the other ideas of sight perceived at the same time: but all these ideas offered at once to his view, he would not distribute into sundry distinct combinations till such time as by observing the motion of the parts of the man and other experiences he comes to know which are to be separated and which to be collected together.
111. From what hath been premised it is plain the objects of sight and touch make, if I may so say, two sets of ideas which are widely different from each other. To objects of either kind we indifferently attribute the terms high and low, right and left, and suchlike, denoting the position or situation of things: but then we must well observe that the position of any object is determined with respect only to objects of the same sense. We say any object of touch is high or low, according as it is more or less distant from the tangible earth: and in like manner we denominate any object of sight high or low in proportion as it is more or less distant from the visible earth: but to define the situation of visible things with relation to the distance they bear from any tangible thing, or VICE VERSA, this were absurd and perfectly unintelligible. For all visible things are equally in the mind, and take up no part of the external s.p.a.ce: and consequently are equidistant from any tangible thing which exists without the mind.
112. Or rather, to speak truly, the proper objects of sight are at no distance, neither near nor far, from any tangible thing. For if we inquire narrowly into the matter we shall find that those things only are compared together in respect of distance which exist after the same manner, or appertain unto the same sense. For by the distance between any two points nothing more is meant than the number of intermediate points: if the given points are visible the distance between them is marked out by the number of the interjacent visible points: if they are tangible, the distance between them is a line consisting of tangible points; but if they are one tangible and the other visible, the distance between them doth neither consist of points perceivable by sight nor by touch, i.e. it is utterly inconceivable. This, perhaps, will not find an easy admission into all men"s understanding: however, I should gladly be informed whether it be not true by anyone who will be at the pains to reflect a little and apply it home to his thoughts.
113. The not observing what has been delivered in the two last sections seems to have occasioned no small part of the difficulty that occurs in the business of erect appearances. The head, which is painted nearest the earth, seems to be farthest from it: and on the other hand the feet, which are painted farthest from the earth, are thought nearest to it.
Herein lies the difficulty, which vanishes if we express the thing more clearly and free from ambiguity, thus: how comes it that to the eye the visible head which is nearest the tangible earth seems farthest from the earth, and the visible feet, which are farthest from the tangible earth seem nearest the earth? The question being thus proposed, who sees not the difficulty is founded on a supposition that the eye, or visive faculty, or rather the soul by means thereof, should judge of the situation of visible objects with reference to their distance from the tangible earth? Whereas it is evident the tangible earth is not perceived by sight: and it hath been shown in the two last preceding sections that the location of visible objects is determined only by the distance they bear from one another; and that it is nonsense to talk of distance, far or near, between a visible and tangible thing.
114. If we confine our thoughts to the proper objects of sight, the whole is plain and easy. The head is painted farthest from, and the feet nearest to, the visible earth; and so they appear to be. What is there strange or unaccountable in this? Let us suppose the pictures in the fund of the eye to be the immediate objects of the sight. The consequence is that things should appear in the same posture they are painted in; and is it not so? The head which is seen seems farthest from the earth which is seen; and the feet which are seen seem nearest to the earth, which is seen; and just so they are painted.
115. But, say you, the picture of the man is inverted, and yet the appearance is erect: I ask, what mean you by the picture of the man, or, which is the same thing, the visible man"s being inverted? You tell me it is inverted, because the heels are uppermost and the head undermost?
Explain me this. You say that by the head"s being undermost you mean that it is nearest to the earth; and by the heels being uppermost that they are farthest from the earth. I ask again what earth you mean? You cannot mean the earth that is painted on the eye, or the visible earth: for the picture of the head is farthest from the picture of the earth, and the picture of the feet nearest to the picture of the earth; and accordingly the visible head is farthest from the visible earth, and the visible feet nearest to it. It remains, therefore, that you mean the tangible earth, and so determine the situation of visible things with respect to tangible things; contrary to what hath been demonstrated in sect. 111 and 112. The two distinct provinces of sight and touch should be considered apart, and as if their objects had no intercourse, no manner of relation one to another, in point of distance or position.
116. Farther, what greatly contributes to make us mistake in this matter is that when we think of the pictures in the fund of the eye, we imagine ourselves looking on the fund of another"s eye, or another looking on the fund of our own eye, and beholding the pictures painted thereon. Suppose two eyes A and B: A from some distance looking on the pictures in B sees them inverted, and for that reason concludes they are inverted in B: but this is wrong. There are projected in little on the bottom of A the images of the pictures of, suppose, man, earth, etc., which are painted on B. And besides these the eye B itself, and the objects which environ it, together with another earth, are projected in a larger size on A.
Now, by the eye A these larger images are deemed the true objects, and the lesser only pictures in miniature. And it is with respect to those greater images that it determines the situation of the smaller images: so that comparing the little man with the great earth, A judges him inverted, or that the feet are farthest from and the head nearest to the great earth. Whereas, if A compare the little man with the little earth, then he will appear erect, i.e. his head shall seem farthest from, and his feet nearest to, the little earth. But we must consider that B does not see two earths as A does: it sees only what is represented by the little pictures in A, and consequently shall judge the man erect. For, in truth, the man in B is not inverted, for there the feet are next the earth; but it is the representation of it in A which is inverted, for there the head of the representation of the picture of the man in B is next the earth, and the feet farthest from the earth, meaning the earth which is without the representation of the pictures in B. For if you take the little images of the pictures in B, and consider them by themselves, and with respect only to one another, they are all erect and in their natural posture.
117. Farther, there lies a mistake in our imagining that the pictures of external objects are painted on the bottom of the eye. It hath been shown there is no resemblance BETWEEN the ideas of sight and things tangible.
It hath likewise been demonstrated that the proper objects of sight do not exist without the mind. Whence it clearly follows that the pictures painted on the bottom of the eye are not the pictures of external objects. Let anyone consult his own thoughts, and then say what affinity, what likeness there is between that certain variety and disposition of colours which const.i.tute the visible man, or picture of a man, and that other combination of far different ideas, sensible by touch, which compose the tangible man. But if this be the case, how come they to be accounted pictures or images, since that supposes them to copy or represent some originals or other?
118. To which I answer: in the forementioned instance the eye A takes the little images, included within the representation of the other eye B, to be pictures or copies, whereof the archetypes are not things existing without, but the larger pictures projected on its own fund: and which by A are not thought pictures, but the originals, or true things themselves.
Though if we suppose a third eye C from a due distance to behold the fund of A, then indeed the things projected thereon shall, to C, seem pictures or images in the same sense that those projected on B do to A.
119. Rightly to conceive this point we must carefully distinguish between the ideas of sight and touch, between the visible and tangible eye; for certainly on the tangible eye nothing either is or seems to be painted.
Again, the visible eye, as well as all other visible objects, hath been shown to exist only in the mind, which perceiving its own ideas, and comparing them together, calls some PICTURES in respect of others. What hath been said, being rightly comprehended and laid together, doth, I think, afford a full and genuine explication of the erect appearance of objects; which phenomenon, I must confess, I do not see how it can be explained by any theories of vision hitherto made public.
120. In treating of these things the use of language is apt to occasion some obscurity and confusion, and create in us wrong ideas; for language being accommodated to the common notions and prejudices of men, it is scarce possible to deliver the naked and precise truth without great circ.u.mlocution, impropriety, and (to an unwary reader) seeming contradictions; I do therefore once for all desire whoever shall think it worth his while to understand what I have written concerning vision, that he would not stick in this or that phrase, or manner of expression, but candidly collect my meaning from the whole sum and tenor of my discourse, and laying aside the words as much as possible, consider the bare notions themselves, and then judge whether they are agreeable to truth and his own experience, or no.
121. We have shown the way wherein the mind by mediation of visible ideas doth perceive or apprehend the distance, magnitude and situation of tangible objects. We come now to inquire more particularly concerning the difference between the ideas of sight and touch, which are called by the same names, and see whether there be any idea common to both senses. From what we have at large set forth and demonstrated in the foregoing parts of this treatise, it is plain there is no one selfsame numerical extension perceived both by sight and touch; but that the particular figures and extensions perceived by sight, however they may be called by the same names and reputed the same things with those perceived by touch, are nevertheless different, and have an existence distinct and separate from them: so that the question is not now concerning the same numerical ideas, but whether there be any one and the same sort of species of ideas equally perceivable to both senses; or, in other words, whether extension, figure, and motion perceived by sight are not specifically distinct from extension, figure, and motion perceived by touch.
122. But before I come more particularly to discuss this matter, I find it proper to consider extension in abstract: for of this there is much talk, and I am apt to think that when men speak of extension as being an idea common to two senses, it is with a secret supposition that we can single out extension from all other tangible and visible qualities, and form thereof an abstract idea, which idea they will have common both to sight and touch. We are therefore to understand by extension in abstract an idea of extension, for instance, a line or surface entirely stripped of all other sensible qualities and circ.u.mstances that might determine it to any particular existence; it is neither black nor white, nor red, nor hath it any colour at all, or any tangible quality whatsoever and consequently it is of no finite determinate magnitude: for that which bounds or distinguishes one extension from another is some quality or circ.u.mstance wherein they disagree.
123. Now I do not find that I can perceive, imagine, or any wise frame in my mind such an abstract idea as is here spoken of. A line or surface which is neither black, nor white, nor blue, nor yellow, etc., nor long, nor short, nor rough, nor smooth, nor square, nor round, etc., is perfectly incomprehensible. This I am sure of as to myself: how far the faculties of other men may reach they best can tell.
124. It is commonly said that the object of geometry is abstract extension: but geometry contemplates figures: now, figure is the termination of magnitude: but we have shown that extension in abstract hath no finite determinate magnitude. Whence it clearly follows that it can have no figure, and consequently is not the object of geometry. It is indeed a tenet as well of the modern as of the ancient philosophers that all general truths are concerning universal abstract ideas; without which, we are told, there could be no science, no demonstration of any general proposition in geometry. But it were no hard matter, did I think it necessary to my present purpose, to show that propositions and demonstrations in geometry might be universal, though they who make them never think of abstract general ideas of triangles or circles.
125. After reiterated endeavours to apprehend the general idea a triangle, I have found it altogether incomprehensible. And surely if anyone were able to introduce that idea into my mind, it must be the author of the ESSAY CONCERNING HUMAN UNDERSTANDING; he who has so far distinguished himself from the generality of writers by the clearness and significancy of what he says. Let us therefore see how this celebrated author describes the general or abstract idea of a triangle.
"It must be (says he) neither oblique nor rectangular, neither equilateral, equicrural, nor scalenum; but all and none of these at once.
In effect, it is somewhat imperfect that cannot exist; an idea, wherein some parts of several different and inconsistent ideas are put together"
ESSAY ON HUM. UNDERSTAND. B. iv. C. 7. S.9. This is the idea which he thinks needful for the enlargement of knowledge, which is the subject of mathematical demonstration, and without which we could never come to know any general proposition concerning triangles. That author acknowledges it doth "require some pains and skill to form this general idea of a triangle." IBID. But had he called to mind what he says in another place, to wit, "That ideas of mixed modes wherein any inconsistent ideas are put together cannot so much as exist in the mind, i.e. be conceived." VID. B.
iii. C. 10. S. 33. IBID. I say, had this occurred to his thoughts, it is not improbable he would have owned it above all the pains and skill he was master of to form the above-mentioned idea of a triangle, which is made up of manifest, staring contradictions. That a man who laid so great a stress on clear and determinate ideas should nevertheless talk at this rate seems very surprising. But the wonder will lessen if it be considered that the source whence this opinion flows is the prolific womb which has brought forth innumerable errors and difficulties in all parts of philosophy and in all the sciences: but this matter, taken in its full extent, were a subject too comprehensive to be insisted on in this place.
And so much for extension in abstract.
126. Some, perhaps, may think pure s.p.a.ce, VACUUM, or trine dimension to be equally the object of sight and touch: but though we have a very great propension to think the ideas of outness and s.p.a.ce to be the immediate object of sight, yet, if I mistake not, in the foregoing parts of this essay that hath been clearly demonstrated to be a mere delusion, arising from the quick and sudden suggestion of fancy, which so closely connects the idea of distance with those of sight, that we are apt to think it is itself a proper and immediate object of that sense till reason corrects the mistake.
127. It having been shown that there are no abstract ideas of figure, and that it is impossible for us by any precision of thought to frame an idea of extension separate from all other visible and tangible qualities which shall be common both to sight and touch: the question now remaining is, whether the particular extensions, figures, and motions perceived by sight be of the same kind with the particular extensions, figures, and motions perceived by touch? In answer to which I shall venture to lay down the following proposition: THE EXTENSION, FIGURES, AND MOTIONS PERCEIVED BY SIGHT ARE SPECIFICALLY DISTINCT FROM THE IDEAS OF TOUCH CALLED BY THE SAME NAMES, NOR is THERE ANY SUCH THING as ONE IDEA OR KIND OF IDEA COMMON TO BOTH SENSES. This proposition may without much difficulty be collected from what hath been said in several places of this essay. But because it seems so remote from, and contrary to, the received notions and settled opinion of mankind, I shall attempt to demonstrate it more particularly and at large by the following arguments.
128. When upon perception of an idea I range it under this or that sort, it is because it is perceived after the same manner, or because it has a likeness or conformity with, or affects me in the same way as, the ideas of the sort I rank it under. In short, it must not be entirely new, but have something in it old and already perceived by me. It must, I say, have so much at least in common with the ideas I have before known and named as to make me give it the same name with them. But it has been, if I mistake not, clearly made out that a man born blind would not at first reception of his sight think the things he saw were of the same nature with the objects of touch, or had anything in common with them; but that they were a new set of ideas, perceived in a new manner, and entirely different from all he had ever perceived before: so that he would not call them by the same name, nor repute them to be of the same sort with anything he had hitherto known.
129. SECONDLY, light and colours are allowed by all to const.i.tute a son or species entirely different from the ideas of touch: nor will any man, I presume, say they can make themselves perceived by that sense: but there is no other immediate object of sight besides light and colours. It is therefore a direct consequence that there is no idea common to both senses.
130. It is a prevailing opinion, even amongst those who have thought and writ most accurately concerning our ideas and the ways whereby they enter into the understanding, that something more is perceived by sight than barely light and colours with their variations. Mr. Locke termeth sight, "The most comprehensive of all our senses, conveying to our minds the ideas of light and colours, which are peculiar only to that sense; and also the far different ideas of s.p.a.ce, figure, and motion. ESSAY ON HUMAN UNDERSTAND. B. ii. C. 9. S. 9. s.p.a.ce or distance, we have shown, is not otherwise the object of sight than of hearing. VID. sect. 46. And as for figure and extension, I leave it to anyone that shall calmly attend to his own clear and distinct ideas to decide whether he had any idea intromitted immediately and properly by sight save only light and colours: or whether it De possible for him to frame in his mind a distinct abstract idea of visible extension or figure exclusive of all colour: and on the other hand, whether he can conceive colour without visible extension? For my own part, I must confess I am not able to attain so great a nicety of abstraction: in a strict sense, I see nothing but light and colours, with their several shades and variations. He who beside these doth also perceive by sight ideas far different and distinct from them hath that faculty in a degree more perfect and comprehensive than I can pretend to. It must be owned that by the mediation of light and colours other far different ideas are suggested to my mind: but so they are by hearing, which beside sounds which are peculiar to that sense, doth by their mediation suggest not only s.p.a.ce, figure, and motion, but also all other ideas whatsoever that can be signified by words.