I.

PART impression, which strikes our eyes in sunshine, differ only in degree, not in nature. That the case is the Of ideas, same with all our simple impressions and ideas, 'tis origin, impossible to prove by a particular enumeration of composition, them. Every one may satisfy himself in this point by

their

&c.

running over as many as he pleases. But if any one
should deny this universal resemblance, I know no
way of convincing him, but by desiring him to show
a simple impression that has not a correspondent idea,
or a simple idea that has not a correspondent impres-
sion. If he does not answer this challenge, as 'tis
certain he cannot, we may, from his silence and our
own observation, establish our conclusion.

Thus we find, that all simple ideas and impressions
resemble each other; and, as the complex are formed
from them, we may affirm in general, that these two
species of perception are exactly correspondent, Hav-
ing discovered this relation, which requires no farther
examination, I am curious to find some other of their
qualities. Let us consider, how they stand with re-
gard to their existence, and which of the impressions
and ideas are causes, and which effects.

The full examination of this question is the subject of the present treatise; and, therefore, we shall here content ourselves with establishing one general proposition, That all our simple ideas in their first appearance, are derived from simple impressions, which are correspondent to them, and which they exactly repre

sent.

In seeking for phenomena to prove this proposition,
I find only those of two kinds; but, in each kind the
phenomena are obvious, numerous, and conclusive.
I first make myself certain, by a new review, of what
I have already asserted, that every simple impression

1

I.

Of the

origin of our ideas.

is attended with a correspondent idea, and every sim- SECT. ple idea with a correspondent impression. From this constant conjunction of resembling perceptions I immediately conclude, that there is a great connexion betwixt our correspondent impressions and ideas, and that the existence of the one has a considerable influence upon that of the other. Such a constant conjunction, in such an infinite number of instances, can never arise from chance; but clearly proves a dependence of the impressions on the ideas, or of the ideas on the impressions. That I may know on which side this dependence lies, I consider the order of their first appearance; and find, by constant experience, that the simple impressions always take the precedence of their correspondent ideas, but never appear in the contrary order. To give a child an idea of scarlet or orange, of sweet or bitter, I present the objects, or, in other words, convey to him these impressions; but proceed not so absurdly, as to endeavour to produce the impressions by exciting the ideas. Our ideas, upon their appearance, produce not their correspondent impressions, nor do we perceive any colour, or feel any sensation merely upon thinking of them. On the other hand we find, that any impression, either of the mind or body, is constantly followed by an idea, which resembles it, and is only different in the degrees of force and liveliness. The constant conjunction of our resembling perceptions, is a convincing proof, that the one are the causes of the other; and this priority of the impressions is an equal proof, that our impressions are the causes of our ideas, not our ideas of our impressions.

To confirm this, I consider another plain and convincing phenomenon; which is, that wherever, by any

I.

their

PART accident, the faculties which give rise to any impressions are obstructed in their operations, as when one Of ideas, is born blind or deaf, not only the impressions are origin, lost, but also their correspondent ideas; so that there composition, &c. 'never appear in the mind the least traces of either of them. Nor is this only true, where the organs of sensation are entirely destroyed, but likewise where they have never been put in action to produce a particular impression. We cannot form to ourselves a just idea of the taste of a pine-apple, without having actually tasted it.

There is, however, one contradictory phenomenon, which may prove, that 'tis not absolutely impossible for ideas to go before their correspondent impressions. I believe it will readily be allowed, that the several distinct ideas of colours, which enter by the eyes, or those of sounds, which are conveyed by the hearing, are really different from each other, though, at the same time, resembling. Now, if this be true of different colours, it must be no less so of the different shades of the same colour, that each of them produces a distinct idea, independent of the rest. For if this should be denied, 'tis possible, by the continual gradation of shades, to run a colour insensibly into what is most remote from it; and, if you will not allow any of the means to be different, you cannot, without absurdity, deny the extremes to be the same. Suppose, therefore, a person to have enjoyed his sight for thirty years, and to have become perfectly well acquainted with colours of all kinds, excepting one particular shade of blue, for instance, which it never has been his fortune to meet with. Let all the different shades of that colour, except that single one, be placed before him, descending gradually from the deepest to the lightest;

I.

Of the origin of our

ideas.

'tis plain, that he will perceive a blank, where that SECT. shade is wanting, and will be sensible that there is a greater distance in that place, betwixt the contiguous colours, than in any other. Now I ask, whether 'tis possible for him, from his own imagination, to supply this deficiency, and raise up to himself the idea of that particular shade, though it had never been conveyed to him by his senses? I believe there are few but will be of opinion that he can; and this may serve as a proof, that the simple ideas are not always derived from the correspondent impressions; though the instance is so particular and singular, that 'tis scarce worth our observing, and does not merit that, for it alone, we should alter our general maxim.

But, besides this exception, it may not be amiss to remark, on this head, that the principle of the priority of impressions to ideas, must be understood with another limitation, viz. that as our ideas are images of our impressions, so we can form secondary ideas, which are images of the primary, as appears from this very reasoning concerning them. This is not, properly speaking, an exception to the rule so much as an explanation of it. Ideas produce the images of themselves in new ideas; but as the first ideas are supposed to be derived from impressions, it still remains true, that all our simple ideas proceed, either mediately or immediately, from their correspondent impressions.

This, then, is the first principle I establish in the science of human nature; nor ought we to despise it because of the simplicity of its appearance. For 'tis remarkable, that the present question concerning the precedency of our impressions or ideas, is the same with what has made so much noise in other terms, when it has been disputed whether there be any innate

Of ideas, their

&c.

PART ideas, or whether all ideas be derived from sensation and reflection. We may observe, that in order to prove the ideas of extension and colour not to be inorigin, nate, philosophers do nothing but show, that they are composition, conveyed by our senses. To prove the ideas of passion and desire not to be innate, they observe, that we have a preceding experience of these emotions in ourselves. Now, if we carefully examine these arguments, we shall find that they prove nothing but that ideas are preceded by other more lively perceptions, from which they are derived, and which they represent. I hope this clear stating of the question will remove all disputes concerning it, and will render this principle of more use in our reasonings, than it seems hitherto to have been.

SECTION II.
ECTIO

DIVISION OF THE SUBJECT.

SINCE it appears, that our simple impressions are prior to their correspondent ideas, and that the exceptions are very rare, method seems to require we should examine our impressions before we consider our ideas. Impressions may be divided into two kinds, those of sensation, and those of reflection. The first kind arises in the soul originally, from unknown causes. The second is derived, in a great measure, from our ideas, and that in the following order. An impression first strikes upon the senses, and makes us perceive heat or cold, thirst or hunger, pleasure or pain, of some kind or other. Of this impression there is a copy taken by