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truths, that either their own evidence forces us to admit, or common experience makes it impudence to deny. For the most that can be said of it is, that it is possible the soul may always think, but not always retain it in memory and I say it is as possible that the soul may not always think; and much more probable that it should sometimes not think, than that it should often think, and that a long while together, and not be conscious to itself the next moment after that it had thought.

§. 19. That a man should be busy in thinking, and yet not retain it the next moment, very improbable.

To suppose the soul to think, and the man not to perceive it, is, as has been said, to make two persons in one man: and if one considers well these men's way of speaking, one should be led into a suspicion that they do so. For they who tell us that the soul always thinks, do never, that I remember, say that a man always thinks. Can the soul think, and not the man? or a man think, and not be conscious of it? This perhaps would be suspected of jargon in others. If they say, the man thinks always, but is not always conscious of it; they may as well say, his body is extended without having parts. For it is altogether as intelligible to say, that a body is extended without parts, as that any thing thinks without being conscious of it, or perceiving that it does so. They who talk thus may, with as much reason, if it be necessary to their hypothesis, say, that a man is always hungry, but that he does not always feel it: whereas hunger consists in that very sensation, as thinking consists in being conscious that one thinks. If they say, that a man is always conscious to himself of thinking, I ask, how they know it. Consciousness is the perception of what passes in a man's own mind, Can another man perceive that I am conscious of any thing, when I perceive it not myself? No man's knowledge here can go beyond his experience. Wake a man out of a sound sleep, and ask him, what he was that moment thinking of. If he himself be conscious of nothing he then thought on, he must be a notable diviner of thoughts that can assure him that he was thinking: may he not with more reason assure him he was not asleep? This is something beyond philosophy; and it cannot be less than revelation, that discovers to another thoughts in my mind, when I can find none there myself; and they must needs have a pene

trating sight, who can certainly see that I think, when I cannot perceive it myself, and when I declare that I do not; and yet can see that dogs or elephants do not think, when they give all the demonstration of it imaginable, except only telling us that they do so. This some may suspect to be a step beyond the Rosecrucians; it seeming easier to make one's self invisible to others, than to make another's thoughts visible to me, which are not visible to himself. But it is but defining the soul to be "a substance that always thinks," and the business is done. If such definition be of any authority, I know not what it can serve for, but to make many men suspect, that they have no souls at all, since they find a good part of their lives pass away without thinking. For no definitions, that I know, no suppositions of any sect, are of force enough to destroy constant experience; and perhaps it is the affectation of knowing beyond what we perceive, that makes so much useless dispute and noise in the world.

§. 20. No ideas but from sensation or reflection, evident, if we observe children.

I see no reason therefore to believe, that the soul thinks before the senses have furnished it with ideas to think on; and as those are increased and retained, so it comes, by exercise, to improve its faculty of thinking, in the several parts of it, as well as afterwards, by compounding those ideas, and reflecting on its own operations; it increases its stock, as well as facility, in remembering, imagining, reasoning, and other modes of thinking.

§. 21.

He that will suffer himself to be informed by observation and experience, and not make his own hypothesis the rule of nature, will find few signs of a soul accustomed to much thinking in a new-born child, and much fewer of any reasoning at all. And yet it is hard to imagine, that the rational soul should think so much, and not reason at all. And he that will consider, that infants, newly come into the world, spend the greatest part of their time in sleep, and are seldom awake, but when either hunger calls for the teat, or some pain, (the most importunate of all sensations) or some other violent impressions upon the body forces the mind to perceive, and attend to it: he, I say, who considers this, will, perhaps, find reason to ima

gine, that a fœtus in the mother's womb differs not much from the state of a vegetable; but passes the greatest part of its time without perception or thought, doing very little in a place where it needs not seek for food, and is surrounded with liquor, always equally soft, and near of the same temper; where the eyes have no light, and the ears, so shut up, are not very susceptible of sounds; and where there is little or no variety, or change of objects to move the senses.

§. 22.

Follow a child from its birth, and observe the alterations that time makes, and you shall find, as the mind by the senses comes more and more to be furnished with ideas, it comes to be more and more awake; thinks more, the more it has matter to think on. After some time it begins to know the objects, which, being most familiar with it, have made lasting impressions. Thus it comes by degrees to know the persons it daily converses with, and distinguish them from strangers; which are instances and effects of its coming to retain and distinguish the ideas the senses convey to it. And so we may observe how the mind, by degrees, improves in these, and advances to the exercise of those other faculties of enlarging, compounding, and abstracting its ideas, and of reasoning about them, and reflecting upon all these; of which I shall have occasion to speak more hereafter.

§. 23.

If it shall be demanded then, when a man begins to have any ideas; I think the true answer is, when he first has any sensation. For since there appear not to be any ideas in the mind, before the senses have conveyed any in, I conceive that ideas in the understanding are coeval with sensation; which is such an impression or motion, made in some part of the body, as produces some perception in the understanding. It is about these impressions made on our senses by outward objects, that the mind seems first to employ itself in such operations as we call perception, remembering, consideration, reasoning, &c.

§. 24. The original of all our knowledge.

In time the mind comes to reflect on its own operations about the ideas got by sensation, and thereby stores itself with a new set of ideas, which I call ideas of reflection.

These are the impressions that are made on our senses by outward objects that are extrinsical to the mind and its own operations, proceeding from powers intrinsical and proper to itself; which when reflected on by itself, becoming also objects of its contemplation, are, as I have said, the original of all knowledge. Thus the first capacity of human intellect is, that the mind is fitted to receive the impressions made on it; either through the senses by outward objects; or by its own operations when it reflects on them. This is the first step a man makes towards the discovery of any thing, and the ground-work whereon to build all those notions which ever he shall have naturally in this world. All those sublime thoughts which tower above the clouds, and reach as high as heaven itself, take their rise and footing here; in all that good extent wherein the mind wanders, in those remote speculations, it may seem to be elevated with, it stirs not one jot beyond those ideas which sense or reflection have offered for its contemplation.

§. 25. In the reception of simple ideas the understanding is for the most part passive.

In this part, the understanding is merely passive; and whether or no, it will have these beginnings, and as it were materials of knowledge, is not in its own power. For the objects of our senses do, many of them, obtrude their particular ideas upon our minds, whether we will or no: and the operations of our minds will not let us be without at least some obscure notions of them. No man can be wholly ignorant of what he does, when he thinks. These simple ideas, when offered to the mind, the understanding can no more refuse to have, nor alter, when they are imprinted, nor blot them out, and make new ones itself, than a mirror can refuse, alter, or obliterate, the images or ideas which the objects set before it do therein produce. As the bodies that surround us do diversly affect our organs, the mind is forced to receive the impressions, and cannot avoid the perception of those ideas that are annexed to them.




§. 1. Uncompounded appearances.

HE better to understand the nature, manner, and extent of our knowledge, one thing is carefully to be observed, concerning the ideas we have; and that is, that some of them are simple, and some complex.

Though the qualities that affect our senses, are, in the things themselves, so united and blended, that there is no separation, no distance between them; yet it is plain, the ideas they produce in the mind, enter by the senses simple and unmixed. For though the sight and touch often take in from the same object, at the same time, different ideas; as a man sees at once motion and colour; the hand feels softness and warmth in the same piece of wax; yet the simple ideas, thus united in the same subject, are as perfectly distinct as those that come in by different senses. The coldness and hardness which a man feels in a piece of ice, being as distinct ideas in the mind as the smell and whiteness of a lily, or as the taste of sugar, and smell of a rose and there is nothing can be plainer to a man than the clear and distinct perception he has of those simple ideas; which being each in itself uncompounded, contains in it nothing but one uniform appearance or conception in the mind, and is not distinguishable into different ideas.

§. 2. The mind can neither make nor destroy them.

These simple ideas, the materials of all our knowledge, are suggested and furnished to the mind only by those two ways above-mentioned, viz. sensation and reflection. (1). When the understanding is once stored with these simple

(1) Against this, that the materials of all our knowledge are sug gested and furnished to the mind only by sensation and reflection, the bishop of Worcester makes use of the idea of substance in these words: " If the idea of substance be grounded upon plain and evident reason, then we must allow an idea of substance, which comes not in by sensation or reflection; and so we may be certain of something which we have not by these ideas."

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