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inward upon itself, and observes its own actions about those ideas it has, takes from thence other ideas, which are as capable to be the objects of its contemplation as any of those it received from foreign things.
§. 2. The idea of perception, and idea of willing, we have from reflection.
The two great and principal actions of the mind, which are most frequently considered, and which are so frequent, that every one that pleases may take notice of them in himself, are these two: Perception or Thinking; and Volition, or Willing. The power of thinking is called the understanding, and the power of volition is called the will; and these two powers or abilities in the mind are denominated faculties. Of some of the modes of these simple ideas of reflection, such as are Remembrance, Discerning, Reasoning, Judging, Knowledge, Faith, &c. I shall have occasion to speak hereafter.
OF SIMPLE IDEAS OF BOTH SENSATION AND REFLECTION,
§. 1. Pleasure and pain.
THERE be other simple ideas, which convey themselves into the mind, by all the ways of sensation and reflection, viz. Pleasure or Delight, and its opposite, Pain or Uneasiness, Power, Existence, Unity.
Delight or uneasiness, one or other of them, join themselves to almost all our ideas, both of sensation and reflection and there is scarce any affection of our senses from without, any retired thought of our mind within, which is not able to produce in us pleasure or pain. By pleasure and pain I would be understood to signify whatsoever delights or molests us most; whether it arises from the thoughts of our minds, or any thing operating on our bodies. For whether we call it satisfaction, delight, pleasure, happiness, &c. on the one side; or uneasiness, trouble, pain, torment, anguish, misery, &c. on the other; they are still but different degrees of the same thing, and
belong to the ideas of pleasure and pain, delight or uneasiness; which are the names I shall most commonly use for those two sorts of ideas. §. 3.
The infinitely wise author of our being having given us the power over several parts of our bodies, to move or keep them at rest as we think fit; and also, by the motion of them, to move ourselves and other contiguous bodies, in which consist all the actions of our body; having also given a power to our minds in several instances, to choose, amongst its ideas, which it will think on, and to pursue the inquiry of this or that subject with consideration and attention, to excite us to these actions of thinking and motion that we are capable of; has been pleased to join to several thoughts and several sensations, a perception of delight. If this were wholly separated from all our outward sensations and inward thoughts, we should have no reason to prefer one thought or action to another; negligence to attention; or motion to rest. And so we should neither stir our bodies nor employ our minds, but let our thoughts (if I may so call it) run adrift, without any direction or design; and suffer the ideas of our minds, like unregarded shadows, to make their appearances there as it happened, without attending to them. In which state man, however furnished with the faculties of understanding and will, would be a very idle unactive creature, and pass his time only in a lazy, lethargic dream. It has therefore pleased our wise Creator to annex to several objects, and the ideas which we receive from them, as also to several of our thoughts, a concomitant pleasure, and that in several objects, to several degrees; that those faculties which he had endowed us with might not remain wholly idle and unemployed by us.
Pain has the same efficacy and use to set us on work that pleasure has, we being as ready to employ our faculties to avoid that, as to pursue this; only this is worth our consideration, that pain is often produced by the same objects and ideas, that produce pleasure in us. This their
near conjunction, which makes us often feel pain in the sensations where we expected pleasure, gives us new occasion of admiring the wisdom and goodness of our Maker, who, designing the preservation of our being, has annexed
pain to the application of many things to our bodies, to warn us of the harm that they will do; and as advices to withdraw from them. But he not designing our preservation barely, but the preservation of every part and organ in its perfection, hath, in many cases, annexed pain to those very ideas which delight us. Thus heat, that is very agreeable to us in one degree, by a little greater increase of it, proves no ordinary torment; and the most pleasant of all sensible objects, light itself, if there be too much of it, if increased beyond a due proportion to our eyes, causes a very painful sensation. Which is wisely and favourably so ordered by nature, that when any object does by the vehemency of its operation disorder the instruments of sensation, whose structures cannot but be very nice and delicate, we might by the pain be warned to withdraw before the organ be quite put out of order, and so be unfitted for its proper function for the future. The consideration of those objects that produce it may well persuade us, that this is the end or use of pain. For though great light be insufferable to our eyes, yet the highest degree of darkness does not at all disease them; because that causing no disorderly motion in it, leaves that curious organ unarmed in its natural state. But yet excess of cold as well as heat pains us, because it is equally destructive to that temper which is necessary to the preservation of life, and the exercise of the several functions of the body, and which consists in a moderate degree of warmth; or, if you please, a motion of the insensible parts of our bodies, confined within certain bounds.
Beyond all this we may find another reason, why God hath scattered up and down several degrees of pleasure and pain, in all the things that environ and affect us, and blended them together in almost all that our thoughts and senses have to do with; that we finding imperfection, dissatisfaction, and want of complete happiness, in all the enjoyments which the creatures can afford us, might be led to seek it in the enjoyment of him with whom there is fulness of joy, and at whose right hand are pleasures for ever
§. 6. Pleasure and pain.
Though what I have here said may not perhaps make the ideas of pleasure and pain clearer to us than our own experience does, which is the only way that we are capable
of having them; yet the consideration of the reason why they are annexed to so many other ideas, serving to give us due sentiments of the wisdom and goodness of the sovereign disposer of all things, may not be unsuitable to the main end of these inquiries; the knowledge and veneration of him being the chief end of all our thoughts, and the proper business of all understandings.
§. 7. Existence and unity.
Existence and unity are two other ideas that are suggested to the understanding by every object without, and every idea within. When ideas are in our minds, we consider them as being actually there, as well as we consisider things to be actually without us; which is, that they exist, or have existence: and whatever we can consider as one thing, whether a real being or idea, suggests to the understanding the idea of unity.
§. 8. Power.
Power also is another of those simple ideas which we receive from sensation and reflection. For observing in ourselves, that we can at pleasure move several parts of our bodies which were at rest; the effects also, that natural bodies are able to produce in one another, occurring every moment to our senses; we both these ways get the idea of power.
§. 9. Succession.
Besides these there is another idea, which, though suggested by our senses, yet is more constantly offered to us by what passes in our minds: and that is the idea of succession. For if we look immediately into ourselves, and reflect on what is observable there, we shall find our ideas always, whilst we are awake, or have any thought, passing in train, one going and another coming, without intermission.
§. 10. Simple ideas the materials of all our knowledge.
These, if they are not all, are at least (as I think) the most considerable of those simple ideas which the mind has, and out of which is made all its other knowledge: all which it receives only by the two forementioned ways of sénsation and reflection.
Nor let any one think these too narrow bounds for the capacious mind of man to expatiate in, which takes its flight farther than the stars, and cannot be confined by the limits of the world; that extends its thoughts often even
beyond the utmost expansion of matter, and makes excursions into that incomprehensible inane. I grant all this, but desire any one to assign any simple idea which is not received from one of those inlets before-mentioned, or any complex idea not made out of those simple ones. Nor will it be so strange to think these few simple ideas sufficient to employ the quickest thought, or largest capacity; and to furnish the materials of all that various knowledge, and more various fancies and opinions of all mankind; if we consider how many words may be made out of the various composition of twenty-four letters; or if, going one step farther, we will but reflect on the variety of combinations may be made, with barely one of the above-mentioned ideas, viz. number, whose stock is inexhaustible and truly infinite; and what a large and immense field doth extension alone afford the mathematicians?
SOME FARTHER CONSIDERATIONS CONCERNING OUR SIMPLE
§. 1. Positive ideas from privative causes.
ONCERNING the simple ideas of sensation it is to be considered that whatsoever is so constituted in nature as to be able, by affecting our senses, to cause any perception in the mind, doth thereby produce in the understanding a simple idea; which whatever be the extermal cause of it, when it comes to be taken notice of by our discerning faculty, it is by the mind looked on and considered there to be a real positive idea in the understanding as much as any other whatsoever; though perhaps the cause of it be but a privation of the subject.
Thus the idea of heat and cold, light and darkness, white and black, motion and rest, are equally clear and positive ideas in the mind; though perhaps some of the causes which produce them are barely privations in subjects, from whence our senses derive those ideas. These the understanding, in its view of them, considers all as