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and among those that do, many, whilst they break that law, entertain thoughts of future reconciliation, and making their peace for such breaches. And as to the punishments due from the laws of the commonwealth, they frequently flatter themselves with the hopes of impunity. But no man escapes the punishment of their censure and dislike, who offends against the fashion and opinion of the company he keeps, and would recommend himself to. Nor is there one of ten thousand, who is stiff and insensible enough to bear up under the constant dislike and condemnation of his own club. He must be of a strange and unusual constitution, who can content himself to live in constant disgrace and disrepute with his own particular society. Solitude many men have sought, and been reconciled to: but nobody, that has the least thought or sense of a man about him, can live in society under the constant dislike and ill opinion of his familiars, and those he converses with. This is a burden too heavy for human sufferance; and he must be made of irreconcilable contradictions, who can take pleasure in company, and yet be insensible of contempt and disgrace from his companions.

SECT. 13. These three laws, the rules of moral good and evil.-These three then, First, The law of God; Secondly, The law of politic societies; Thirdly, The law of fashion, or private censure, are those to which men variously compare their actions; and it is by their conformity to one of these laws that they take their measures, when they would judge of their moral rectitude, and denominate their actions good or bad.

SECT. 14. Morality is the relation of actions to these rules.-Whether the rule, to which, as to a touchstone, we bring our voluntary actions, to examine them by, and try their goodness, and accordingly to name them; which is, as it were, the mark of the value we set upon them: whether, I say, we take that rule from the fashion of the country, or the will of a lawmaker, the mind is easily able to observe the relation any action hath to it, and to judge whether the action agrees or disagrees with the rule; and so hath a notion of moral goodness or evil, which is either conformity or not conformity of any action to that rule: and therefore is often called moral rectitude. This rule being nothing but a collection of several simple ideas, the conformity thereto is but so ordering the action, that the simple ideas belonging to it may correspond to those which the law requires. And thus we see how moral beings and notions are founded on, and terminated in, these simple ideas we have received from sensation or reflection. For example, let us consider the complex idea we signify by the word murder; and when we have taken it asunder, and examined all the particulars, we shall find them to amount to a collection of simple ideas derived from reflection or sensation, viz. First, from reflection on the operations of our own minds, we have the ideas of willing, considering, purposing before hand, malice, or wishing ill to another; and also of life, or perception, and self-motion. Secondly, from sensation we have the collection of those simple sensible ideas which are to be found in a man, and of some action, whereby we put an end to perception and motion in a man; all which simple ideas are comprehended in the word murder. This collection of simple ideas being found by me to agree or disagree with the esteem of the country I have been bred in, and to be held by most men there worthy praise or blame, I call the action virtuous or vicious: if I have the will of a supreme invisible Law-maker for my rule; then, as I suppose the action commanded or forbidden by God, I call it good or evil, sin or duty; and if I compare it to the civil law, the rule made by the legis lative power of the country, I call it lawful or unlawful, a crime or no crime. So that whencesoever we take the rule of moral actions, or by what standard soever we frame in our minds the ideas of virtues or vices, they consist only and are made up of collections of simple ideas, which we originally received from sense or reflection, and their rectitude or obliquity

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consists in the agreement or disagreement with those patterns prescribed by some law.

SECT. 15. To conceive rightly of moral actions, we must take notice of them under this twofold consideration. First, as they are in themselves each made up of such a collection of simple ideas. Thus drunkenness, or lying, signify such or such a collection of simple ideas, which I call mixed modes: and in this sense they are as much positive absolute ideas as the drinking of a horse, or speaking of a parrot. Secondly, our actions are considered as good, bad, or indifferent; and in this respect they are relative, it being their conformity to, or disagreement with, some rule that makes them to be regular or irregular, good or bad, and so as far as they are compared with a rule, and thereupon denominated, they come under relation. Thus, the challenging and fighting with a man, as it is a certain positive mode, or particular sort of action, by particular ideas, distinguished from all others, is called duelling, which when considered in relation to the law of God, will deserve the name sin; to the law of fashion, in some countries, valour and virtue; and to the municipal laws of some governments, a capital crime. In this case, when the positive mode has one name, and another name as it stands in relation to the law, the distinction may as easily be observed as it is in substances, where one name, v. g. man, is used to signify the thing; another, v. g. father, to signify the relation.

SECT. 16. The denominations of actions often mislead us.-But because very frequently the positive idea of the action, and its moral relation, are comprehended together under one name, and the same word made use of to express both the mode or action, and its moral rectitude or obliquity; therefore the relation itself is less taken notice of, and there is often no distinction made between the positive idea of the action, and the reference it has to a rule. By which confusion of these two distinct considerations under one term, those who yield too easily to the impressions of sounds, and are forward to take names for things, are often misled in their judg ment of actions. Thus the taking from another what is his, without his knowledge or allowance, is properly called stealing; but that name being commonly understood to signify also the moral pravity of the action, and to denote its contrariety to the law, men are apt to condemn whatever they hear called stealing as an ill action, disagreeing with the rule of right. And yet the private taking away his sword from a madman, to prevent his doing mischief, though it be properly denominated stealing, as the name of such a mixed mode; yet when compared to the law of God, and considered in its relation to that supreme rule, it is no sin or transgression, though the name stealing ordinarily carries such an intimation with it.

SECT. 17. Relations innumerable.-And thus much for the relation of human actions to a law, which therefore I call moral relation.

It would make a volume to go over all sorts of relations; it is not therefore to be expected that I should here mention them all. It suffices to our present purpose to show by these what the ideas are we have of this comprehensive consideration, called relation: which is so various, and the occasions of it so many (as many as there can be of comparing things one to another,) that it is not very easy to reduce it to rules, or under just heads. Those I have mentioned, I think, are some of the most considerable, and such as may serve to let us see from whence we get our ideas of relations, and wherein they are founded. But before I quit this argument, from what has been said, give me leave to observe,

SECT. 18. All relations terminate in simple ideas.-First, that it is evident that all relation terminates in, and is ultimately founded on, those simple ideas we have got from sensation or reflection so that all that we have in our thoughts ourselves (if we think of any thing, or have any meaning) or would signify to others, when we use words standing for re

lations, is nothing but some simple ideas, or collections of simple ideas, compared one with another. This is so manifest in that sort called proportional, that nothing can be more for when a man says honey is sweeter than wax, it is plain that his thoughts, in this relation, terminate in this simple idea, sweetness, which is equally true of all the rest; though, where they are compounded or decompounded, the simple ideas they are made up of are, perhaps, seldom taken notice of. V. g. when the word father is mentioned: First, there is meant that particular species, or collective idea, signified by the word man. Secondly, those sensible simple ideas, signified by the word generation; and, thirdly, the effects of it, and all the simple ideas signified by the word child. So the word friend being taken for a man who loves, and is ready to do good to another, has all these following ideas to the making of it up; first, all the simple ideas, comprehended in the word man, or intelligent being. Secondly, the idea of love. Thirdly, the idea of readiness or disposition. Fourthly, the idea of action, which is any kind of thought or motion. Fifthly, the idea of good, which signifies any thing that may advance his happiness, and terminates at last, if examined, in particular simple ideas, of which the word good in general signifies any one; but, if removed from all simple ideas quite, it signifies nothing at all. And thus also all moral words terminate at last, though perhaps more remotely, in a collection of simple ideas: the immediate signification of relative words being very often other supposed known relations, which, if traced one to another, still end in simple ideas.

SECT. 19. We have ordinarily as clear (or clearer) a notion of the relation, as of its foundation.-Secondly, that in relations we have for the most part, if not always, as clear a notion of the relation, as we have of those simple ideas wherein it is founded. Agreement or disagreement, whereon relation depends, being things whereof we have commonly as clear ideas as of any other whatsoever; it being but the distinguishing simple ideas, or their degrees one from another, without which we could have no distinct knowledge at all. For if I have a clear idea of sweetness, light, or extension, I have too of equal, or more or less, of each of these: if I know what it is for one man to be born of a woman, viz. Sempronia, I know what it is for another man to be born of the same woman, Sempronia; and so have as clear a notion of brothers as of births, and perhaps clearer. For if I believed that Sempronia dug Titus out of the parsleybed (as they used to tell children), and thereby became his mother; and that afterward, in the same manner, she dug Caius out of the parsley-bed; I had as clear a notion of the relation of brothers between them, as if I had all the skill of a midwife: the notion that the same woman contributed, as mother, equally to their births, (though I were ignorant or mistaken in the manner of it,) being that on which I grounded the relation, and that they agreed in that circumstance of birth, let it be what it will. The comparing them then, in their descent from the same person, without knowing the particular circumstances of that descent, is enough to found my notion of their having or not having the relation of brothers. But though the ideas of particular relations are capable of being as clear and distinct in the minds of those who will duly consider them as those of mixed modes, and more determinate than those of substances; yet the names belonging to relation are often of as doubtful and uncertain signification as those of substances or mixed modes, and much more than those of simple ideas; because relative words being the marks of this comparison, which is made only by men's thoughts, and is an idea only in men's minds, men frequently apply them to different comparisons of things, according to their own imaginations, which do not always correspond with those of others using the same name.

SECT. 20. The notion of the relation is the same, whether the rule and

action to be compared is true or false.-Thirdly, that in these I call moral relations I have a true notion of relation, by comparing the action with the rule, whether the rule be true or false. For if I measure any thing by a yard, I know whether the thing I measure be longer or shorter than that supposed yard, though perhaps the yard I measure by be not exactly the standard, which indeed is another inquiry: for though the rule be erroneous, and I mistaken in it, yet the agreement or disagreement observable in that which I compare with makes me perceive the relation. Though measuring by a wrong rule, I shall thereby be brought to judge amiss of its moral rectitude, because I have tried it by that which is not the true rule, yet I am not mistaken in the relation which that action bears to that rule I compare it to, which is agreement or disagreement.

CHAPTER XXIX.

OF CLEAR AND OBSCURE, DISTINCT AND CONFUSED IDEAS.

SECT. 1. Ideas, some clear and distinct, others obscure and confused.— Having shown the original of our ideas, and taken a view of their several sorts, considered the difference between the simple and the complex, and observed how the complex ones are divided into those of modes, substances, and relations; all which, I think, is necessary to be done by any one who would acquaint himself thoroughly with the progress of the mind in its apprehension and knowledge of things; it will, perhaps, be thought I have dwelt long enough upon the examination of ideas. I must, nevertheless, crave leave to offer some few other considerations concerning them. The first is, that some are clear, and others obscure; some distinct, and others confused.

SECT. 2. Clear and obscure explained by sight. The perception of the mind being most aptly explained by words relating to the sight, we shall best understand what is meant by clear and obscure in our ideas by reflecting on what we call clear and obscure in the objects of sight. Light being that which discovers to us visible objects, we give the name of obscure to that which is not placed in a light sufficient to discover minutely to us the figure and colours which are observable in it, and which, in a better light, would be discernible. In like manner our simple ideas are clear when they are such as the objects themselves, from whence they were taken, did or might, in a well-ordered sensation or perception, present them. Whilst the memory retains them thus, and can produce them to the mind, whenever it has occasion to consider them, they are clear ideas. So far as they either want any thing of the original exactness, or have lost any of their first freshness, and are, as it were, faded or tarnished by time, so far are they obscure. Complex ideas, as they are made up of simple ones, so they are clear when the ideas that go to their composition are clear; and the number and order of those simple ideas, that are the ingredients of any complex one, is determinate and certain.

SECT. 3. Causes of obscurity.-The causes of obscurity in simple ideas seem to be either dull organs, or very slight and transient impressions made by the objects, or else a weakness in the memory not able to retain them as received. For to return again to visible objects, to help us to apprehend this matter: if the organs or faculties of perception, like wax over-hardened with cold, will not receive the impression of the seal, from the usual impulse wont to imprint it; or, like wax, of a temper too soft, will not hold it well when well imprinted; or else supposing the wax of a temper fit, but the seal not applied with a sufficient force to make a clear

impression: in any of these cases, the print left by the seal will be obscure. This, I suppose, needs no application to make it plainer.

SECT. 4. Distinct and confused, what.-As a clear idea is that whereof the mind has such a full and evident perception, as it does receive from an outward object operating duly on a well-disposed organ; so a distinct idea is that wherein the mind perceives a difference from all other; and a confused idea is such a one as is not sufficiently distinguishable from another, from which it ought to be different.

SECT. 5. Objection.-If no idea be confused but such as is not sufficiently distinguishable from another, from which it should be different, it will be hard, may any one say, to find any where a confused idea. For let any idea be as it will, it can be no other but such as the mind perceives it to be; and that very perception sufficiently distinguishes it from all other ideas, which cannot be other, i. e. different, without being perceived to be so. No idea therefore can be undistinguishable from another, from which it ought to be different, unless you would have it different from itself: for from all other it is evidently different.

SECT. 6. Confusion of ideas is in reference to their names.-To remove this difficulty, and to help us to conceive aright what it is that makes the confusion ideas are at any time chargeable with, we must consider, that things ranked under distinct names are supposed different enough to be distinguished, that so each sort by its peculiar name may be marked, and discoursed of apart upon any occasion: and there is nothing more evident. than that the greatest part of different names are supposed to stand for different things. Now every idea a man has being visibly what it is, and distinct from all other ideas but itself, that which makes it confused is, when it is such, that it may as well be called by another name as that which it is expressed by: the difference which keeps the things (to be ranked under those two different names) distinct, and makes some of them belong rather to the one, and some of them to the other of those names, being left out; and so the distinction, which was intended to be kept up by those different names is quite lost.

SECT. 7. Defaults which make confusion.-The defaults which usually occasion this confusion, I think, are chiefly these following:

First, complex ideas made up of too few simple ones. First, when any complex idea (for it is complex ideas that are most liable to confusion) is made up of too small a number of simple ideas, and such only as are common to other things, whereby the differences that make it deserve a different rame are left out. Thus, he that has an idea made up of barely the simple ones of a beast with spots, has but a confused idea of a leopard, it not being thereby sufficiently distinguished from a lynx, and several other sorts of beasts that are spotted. So that, such an idea, though it hath the peculiar name leopard, is not distinguishable from those designed by the names lynx, or panther, and may as well come under the name lynx as leopard. How much the custom of defining of words by general terms contributes to make the ideas we would express by them confused and undetermined, I leave others to consider. This is evident, that confused ideas are such as render the use of words uncertain, and take away the benefit of distinct names. When the ideas, for which we use different terms, have not a difference answerable to their distinct names, and so cannot be distinguished by them, there it is that they are truly confused. SECT. 8. Secondly, or its simple ones jumbled disorderly together.— Secondly, another fault which makes our ideas confused is when, though the particulars that make up any idea are in number enough, yet they are so jumbled together, that it is not easily discernible whether it more belongs to the name that is given it than to any other. There is nothing more proper to make us conceive this confusion, than a sort of pictures usually shown as surprising pieces of art, wherein the colours, as they are laid by

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