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may be observed in men, belonging to general ideas, and useful only to abstract reasonings, we may probably conjecture beasts have not.

ing.

§ 6. The next operation we may ob- Compoundserve in the mind about its ideas is composition, whereby it puts together several of those simple ones it has received from sensation and reflection, and combines them into complex ones. Under this of composition may be reckoned also that of enlarging, wherein though the composition does not so much appear as in more complex ones, yet it is nevertheless a putting several ideas together, though of the same kind. Thus by adding several units together, we make the idea of a dozen; and putting together the repeated ideas of several perches, we frame that of a furlong.

Brutes com

§ 7. In this also, I suppose, brutes come far short of men; for though they take in pound but and retain together several combinations little. of simple ideas, as possibly the shape, smell, and voice of his master make up the complex idea a dog has of him, or rather are so many distinct marks whereby he knows him; yet I do not think they do of themselves ever compound them, and make complex ideas. And perhaps even where we think they have complex ideas, it is only one simple one that directs them in the knowledge of several things, which possibly they distinguish less by their sight than we imagine: for I have been credibly informed that a bitch will nurse, play with, and be fond of young foxes, as much as, and in place of, her puppies, if you can but get them once to suck her so long that her milk may go through them. And those animals which have a numerous brood of young ones at once, appear not to have any knowledge of their number; for though they are mightily concerned for any of their young that are taken from them whilst they are in sight or hearing, yet if one or two of them be stolen from them in their absence, or without noise,

they appear not to miss them, or to have any sense that their number is lessened.

§ 8. When children have, by repeated Naming. sensations, got ideas fixed in their memories, they begin by degrees to learn the use of signs. And when they have got the skill to apply the organs of speech to the framing of articulate sounds, they begin to make use of words to signify their ideas to others. These verbal signs they sometimes borrow from others, and sometimes make themselves, as one may observe among the new and unusual names children often give to things in the first use of language. § 9. The use of words then being to Abstraction. stand as outward marks of our internal ideas, and those ideas being taken from particular things, if every particular idea that we take in should have a distinct name, names must be endless. To prevent this, the mind makes the particular ideas, received from particular objects, to become general; which is done by considering them as they are in the mind, such appearances, separate from all other existences, and the circumstances of real existence, as time, place, or any other concomitant ideas. This is called abstraction, whereby ideas, taken from particular beings, become general representatives of all of the same kind, and their names general names, applicable to whatever exists conformable to such abstract ideas. Such precise naked appearances in the mind, without considering how, whence, or with what others they came there, the understanding lays up (with names commonly annexed to them) as the standard to rank real existences into sorts, as they agree with these patterns, and to denominate them accordingly. Thus the same colour being observed to-day in chalk or snow, which the mind yesterday received from milk, it considers that appearance alone makes it a representative of all of that kind; and having given it the name whiteness, it by that sound signifies the same quality, wheresoever to be imagined

or met with and thus universals, whether ideas or terms, are made.

Brutes abstract not.

§ 10. If it may be doubted, whether beasts compound and enlarge their ideas that way to any degree; this, I think, I degree; this, I think, I may be positive in, that the power of abstracting is not at all in them; and that the having of general ideas, is that which puts a perfect distinction betwixt man and brutes, and is an excellency which the faculties of brutes do by no means attain to. For it is evident we observe no footsteps in them of making use of general signs for universal ideas; from which we have reason to imagine, that they have not the faculty of abstracting, or making general ideas, since they have no use of words, or any other general signs.

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§ 11. Nor can it be imputed to their want of fit organs to frame articulate sounds, that they have no use or knowledge of general words; since many of them, we find, can fashion such sounds, and pronounce words distinctly enough, but never with any such application. And on the other side, men, who through some defect in the organs want words, yet fail not to express their universal ideas by signs, which serve them instead of general words; a faculty which we see beasts come short in. And therefore I think we may suppose, that it is in this that the species of brutes are discriminated from man; and it is that proper difference wherein they are wholly separated, and which at last widens to so vast a distance: for if they have any ideas at all, and are not bare machines (as some would have them) we cannot deny them to have some reason. It seems as evident to me, that they do some of them in certain instances reason, as that they have sense; but it is only in particular ideas, just as they received them from their senses. They are the best of them tied up within those narrow bounds, and have not (as I think) the faculty to enlarge them by any kind of abstraction.

Idiots and

§ 12. How far idiots are concerned in madmen. the want or weakness of any or all of the foregoing faculties, an exact observation of their several ways of faltering would no doubt discover: for those who either perceive but dully, or retain the ideas that come into their minds but ill, who cannot readily excite or compound them, will have little matter to think Those who cannot distinguish, compare, and abstract, would hardly be able to understand and make use of language, or judge or reason to any tolerable degree; but only a little and imperfectly about things present, and very familiar to their senses. And indeed any of the forementioned faculties, if wanting, or out of order, produce suitable effects in men's understandings and knowledge.

on.

§ 13. In fine, the defect in naturals seems to proceed from want of quickness, activity and motion in the intellectual faculties, whereby they are deprived of reason; whereas madmen, on the other side, seem to suffer by the other extreme: for they do not appear to me to have lost the faculty of reasoning; but having joined together some ideas very wrongly, they mistake them for truths, and they err as men do that argue right from wrong principles. For by the viclence of their imaginations, having taken their fancies for realities, they make right deductions from them. Thus you shall find a distracted man fancying himself a king, with a right inference require suitable attendance, respect and obedience: others, who have thought themselves made of glass, have used the caution necessary to preserve such brittle bodies. Hence it comes to pass that a man, who is very sober, and of a right understanding in all other things, may in one particular be as frantic as any in Bedlam; if either by any sudden very strong impression, or long fixing his fancy upon one sort of thoughts, incoherent ideas have been cemented together so powerfully, as to remain united. But there are degrees of madness, as

of folly; the disorderly jumbling ideas together is in some more, some less. In short, herein seems to lie the difference between idiots and madmen, that madmen put wrong ideas together, and so make wrong propositions, but argue and reason right from them; but idiots make very few or no propositions, and reason scarce at all.

Method.

$ 14. These, I think, are the first faculties and operations of the mind which it makes use of in understanding; and though they are exercised about all its ideas in general, yet the instances I have hitherto given have been chiefly in simple ideas and I have subjoined the explication of these faculties of the mind to that of simple ideas, before I come to what I have to say concerning complex ones, for these following reasons.

First, Because, several of these faculties being exercised at first principally about simple ideas, we might, by following nature in its ordinary method, trace and discover them in their rise, progress, and gradual improvements.

Secondly, Because observing the faculties of the mind how they operate about simple ideas, which are usually, in most men's minds, much more clear, precise, and distinct, than complex ones; we may the better examine and learn how the mind abstracts, denominates, compares, and exercises its other operations about those which are complex, wherein we are much more liable to mistake.

Thirdly, Because these very operations of the mind about ideas, received from sensations, are themselves, when reflected on, another set of ideas, derived from that other source of our knowledge which I call reflection, and therefore fit to be considered in this place after the simple ideas of sensation. Of compounding, comparing, abstracting, &c., I have but just spoken, having occasion to treat of them more at large in other places.

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