|公 法 评 论
et revelabitur quasi aqua iudicium et iustitia quasi torrens fortis
Bishop George Berkeley (1710)
Of the Principles of Human Knowledge.
Source: Of the Principles of Human Knowledge (1710). From very old edition. First 20 or so pages.
1. IT is evident to any one who takes a survey of the objects of human knowledge, that they are either ideas actually imprinted on the senses; or else such as are perceived by attending to the passions and operations of the mind; or lastly, ideas formed by help of memory and imagination - either compounding, dividing, or barely representing those originally perceived in the aforesaid ways. - By sight I have the ideas of light and colours, with their several degrees and variations By touch I perceive hard and soft, heat and cold, motion and resistance, and of all these more and less either as to quantity or degree. Smelling furnishes me with odours; the palate with tastes; and hearing conveys sounds to the mind in all their variety of tone and composition. - And as several of these are observed to accompany each other, they come to be marked by one name, and so to be reputed as one THING. Thus, for example, a certain colour, taste, smell, figure and consistence having been observed to go together, are accounted one distinct thing, signified by the name apple; other collections of ideas constitute a stone, a tree, a book, and the like sensible things - which as they are pleasing or disagreeable excite the passions of love, hatred, joy, grief, and so forth.
2. But, besides all that endless variety of ideas or objects of knowledge, there is likewise something which knows or perceives them; and exercises divers operations, as willing, imagining, remembering, about them. This perceiving, active being is what I call MIND, SPIRIT, SOUL, or MYSELF. By which words I do not denote any one of my ideas, but a thing entirely distinct from them, wherein they exist, or, which is the same thing, whereby they are perceived - for the existence of an idea consists in being perceived.
3. That neither our thoughts, nor passions, nor ideas formed by the imagination, exist without the mind, is what everybody will allow --And to me it is no less evident that the various SENSATIONS, or ideas imprinted on the sense, however blended or combined together (that is, whatever objects they compose), cannot exist otherwise than in a mind perceiving them - I think an intuitive knowledge may be obtained of this by any one that shall attend to what is meant by the term exist when applied to sensible things. The table I write on I say exists, that is, I see and feel it; and if I were out of my study I should say it existed - meaning thereby that if I was in my study I might perceive it, or that some other spirit actually does perceive it. There was an odour, that is, it was smelt; there was a sound, that is, it was heard; a colour or figure, and it was perceived by sight or touch. This is all that I can understand by these and the like expressions. - For as to what is said of the absolute existence of unthinking things without any relation to their being perceived, that is to me perfectly unintelligible Their esse is percipi, nor is it possible they should have any existence out of the minds or thinking things which perceive them.
4. It is indeed an opinion strangely prevailing amongst men, that houses, mountains, rivers, and in a word all sensible objects, have an existence, natural or real, distinct from their being perceived by the understanding. But, with how great an assurance and acquiescence soever this principle may be entertained in the world, yet whoever shall find in his heart to call it in question may, if I mistake not, perceive it to involve a manifest contradiction. For, what are the forementioned objects but the things we perceive by sense? and what do we perceive besides our own ideas or sensations? and is it not plainly repugnant that any one of these, or any combination of them, should exist unperceived?
5. If we thoroughly examine this tenet it will, perhaps, be found at bottom to depend on the doctrine of abstract ideas. For can there be a nicer strain of abstraction than to distinguish the existence of sensible objects from their being perceived, so as to conceive them existing unperceived ? Light and colours, heat and cold, extension and figures - in a word the things we see and feel - what are they but so many sensations, notions, ideas, or impressions on the sense? and is it possible to separate, even in thought, any of these from perception? For my part, I might as easily divide a thing from itself. I may, indeed, divide in my thoughts, or conceive apart from each other, those things which, perhaps, I never perceived by sense so divided Thus, I imagine the trunk of a human body without the limbs, or conceive the smell of a rose without thinking on the rose itself. So far, I will not deny, I can abstract - if that may properly be called abstraction which extends only to the conceiving separately such objects as it is possible may really exist or be actually perceived asunder. But my conceiving or imagining power does not extend beyond the possibility of real existence or perception. Hence, as it is impossible for me to see or feel anything without an actual sensation of that thing, so is it impossible for me to conceive in my thoughts any sensible thing or object distinct from the sensation or perception of it.
6. Some truths there are so near and obvious to the mind that a man need only open his eyes to see them Such I take this important one to be, viz. that all the choir of heaven and furniture of the earth, in a word all those bodies which compose the mighty frame of the world, have not any subsistence without a mind - that their being is to be perceived or known; that consequently so long as they are not actually perceived by me, or do not exist in my mind or that of any other created spirit, they must either have no existence at all, or else subsist in the mind of some Eternal Spirit - -it being perfectly unintelligible, and involving all the absurdity of abstraction, to attribute to any single part of them any existence independent of a spirit. To be convinced of which, the reader need only reflect, and try to separate in his own thoughts the being of a sensible thing from its being perceived.
7. From what has been said it is evident there is not any other Substance than SPIRIT, or that which perceives. But, for the fuller demonstration of this point, let it be considered the sensible qualities are colour, figure, motion, smell, taste, etc, i.e. the ideas perceived by sense. Now, for an idea to exist in an unperceiving thing is a manifest contradiction; for to have an idea is all one as to perceive; that therefore wherein colour, figure, etc exist must perceive them; hence it is clear there can be no unthinking substance or substratum of those ideas.
8. But, say you, though the ideas themselves do not exist without the mind, yet there may be things like them, whereof they are copies or resemblances, which things exist without the mind in an unthinking substance. I answer, an idea can be like nothing but an idea; a colour or figure can be like nothing but another colour or figure. If we look but never so little into our own thoughts, we shall find it impossible for us to conceive a likeness except only between our ideas. Again, I ask whether those supposed originals or external things, of which our ideas are the pictures or representations, be themselves perceivable or no? If they are, then they are ideas and we have gained our point; but if you say they are not, I appeal to any one whether it be sense to assert a colour is like something which is invisible; hard or soft, like something which is intangible; and so of the rest.
9. Some there are who make a distinction betwixt, primary and secondary qualities'. By the former they mean extension, figure, motion, rest, solidity, impenetrability, and number; by the latter they denote all other sensible qualities, as colours, sounds, tastes, and so forth The ideas we have of these last they acknowledge not to be the resemblances of anything existing without the mind, or unperceived, but they will have our ideas of the primary qualities to be patterns or images of things which exist without the mind, in an unthinking substance which they call matter. - By Matter, therefore, we are to understand an inert, senseless substance, in which extension, figure and motion do actually subsist. But it is evident, from what we have already shewn, that extension, figure, and motion are only ideas existing in the Mind, and that an idea can be like nothing but another idea, and that consequently neither they nor their archetypes can exist in an unperceiving substance. Hence, it is plain that the very notion of what is called Matter or corporeal substance involves a contradiction in it.
10. They who assert that figure, motion, and the rest of the primary or original qualities do exist without the mind, in unthinking substances, do at the same time acknowledge that colours, sounds, heat, cold, and suchlike secondary qualities, do not - which they tell us are sensations existing in the mind alone, that depend on and are occasioned by the different size, texture, and motion of the minute particles of matter. This they take for an undoubted truth, which they can demonstrate beyond all exception. Now, if it be certain that those original qualities are inseparably united with the other sensible qualities, and not, even in thought, capable of being abstracted from them, it plainly follows that they exist only in the mind But I desire any one to reflect and try whether he can, by any abstraction of thought, conceive the extension and motion of a body without all other sensible qualities. For my own part, I see evidently that it is not in my power to frame an idea of a body extended and moving, but I must withal give it some colour or other sensible quality which is acknowledged to exist only in the mind In short, extension, figure, and motion, abstracted from all other qualities, are inconceivable. Where therefore the other sensible qualities are, there must these be also, to wit, in the mind and nowhere else.
11. Again, great and small, swift and slow, are allowed to exist nowhere without the mind, being entirely relative, and changing as the frame or position of the organs of sense varies. The extension therefore which exists without the mind is neither great nor small, the motion neither swift nor slow, that is, they are nothing at all But, say you, they are extension in general, and motion in general thus we see how much the tenet of extended moveable substances existing without the mind depends on that strange doctrine of abstract ideas. And here I cannot but remark how nearly the vague and indeterminate description of Matter or corporeal substance, which the modern philosophers are run into by their on by principles, resembles that antiquated and so much ridiculed notion of materia prima, to be met with in Aristotle and his followers. Without extension solidity cannot be conceived; since therefore it has been shewn that extension exists not in an unthinking substance, the same must also be true of solidity.
12. That number is entirely the creature of the mind, even though the other qualities be allowed to exist without, it will be evident to whoever considers that the same thing bears a different denomination of number as the mind views it with different respects Thus, the same extension is one, or three, or thirty-six, according as the mind considers it with reference to a yard, a foot, or an inch. Number is so visibly relative, and dependent on men's understanding, that it is strange to think how any one should give it an absolute existence without the mind. We say one book, one page, one line, etc.; all these are equally units, though some contain several of the others. And in each instance, it is plain, the unit relates to some particular combination of ideas arbitrarily put together by the mind.
13. Unity I know some will have to be a simple or uncompounded idea, accompanying all other ideas into the mind That I have any such idea answering the word unity I do not find; and if I had, methinks I could not miss finding it on the contrary, it should be the most familiar to my understanding, since it is said to accompany all other ideas, and to be perceived by all the ways of sensation and reflection To say no more, it is an abstract idea.
14. I shall further add, that, after the same manner as modern philosophers prove certain sensible qualities to have no existence in Matter, or without the mind, the same thing may be likewise proved of all other sensible qualities whatsoever. Thus, for instance, it is said that heat and cold are affections only of the mind, and not at all patterns of real beings existing in the corporeal substances which excite them, for that the same body which appears cold to one hand seems warm to another. Now, why may we not as well argue that figure and extension are not patterns or resemblances of qualities existing in Matter, because to the same eye at different stations, or eyes of a different texture at the same station, they appear various, and cannot therefore be the images of anything settled and determinate without the mind? Again, it is proved that sweetness is not really in the sapid thing, because the thing remaining unaltered the sweetness is changed into bitter, as in case of a fever or otherwise vitiated palate. Is it not as reasonable to say that motion is not without the mind, since if the succession of ideas in the mind become swifter the motion, it is acknowledged, shall appear slower without any alteration in any external object.
15. In short, let any one consider those arguments which are thought manifestly to prove that colours and tastes exist only in the mind, and he shall find they may with equal force be brought to prove the same thing of extension, figure, and motion - Though it must be confessed this method of arguing does not so much prove that there is no extension or colour in an outward object, as that we do not know by sense which is the true extension or colour of the object But the arguments foregoing plainly shew it to be impossible that any colour or extension at all, or other sensible quality whatsoever, should exist in an unthinking subject without the mind, or in truth, that there should be any such thing as an outward object.
16. But let us examine a little the received opinion - It is said extension is a mode or accident [or Attribute] of Matter, and that Matter is the substratum that supports it. Now I desire that you would explain to me what is meant by Matter's supporting extension. Say you, I have no idea of Matter and therefore cannot explain it. I answer, though you have no positive, yet, if you have any meaning at all, you must at least have a relative idea of Matter; though you know not what it is, yet you must be supposed to know what relation it bears to accidents, and what is meant by its supporting them It is evident 'support' cannot here be taken in its usual or literal sense - as when we say that pillars support a building; in what sense therefore must it be taken?
17. If we inquire into what the most accurate philosophers declare themselves to mean by material substance, we shall find them acknowledge they have no other meaning annexed to those sounds but the idea of being in general. together with the relative notion of its supporting accidents. The general idea of Being appeareth to me the most abstract and incomprehensible of all other; and as for its supporting accidents, thus, as we have just now observed, cannot be understood in the common sense of those words; it must therefore be taken in some other sense, but what that is they do not explain. So that when I consider the two parts or branches which make the signification of the words material substance, I am convinced there is no distinct meaning annexed to them. But why should we trouble ourselves any farther, in discussing this material substratum or 'support' of figure, and motion, and other sensible qualities? Does it not suppose they have an existence without the mind? And is not this a direct repugnancy, and altogether inconceivable?
18. But, though it were possible that solid, figured, moveable substances may exist without the mind, corresponding to the ideas we have of bodies, yet how is it possible for us to know this? Either we must know it by Sense or by Reason - As for our senses, By them we have the knowledge only of our sensations, ideas, or those things that are immediately perceived by sense, call them what you will: but they do not inform us that things exist without the mind, or unperceived, like to those which are perceived. This the Materialists themselves acknowledge. - It remains therefore that if we have any knowledge at all of external things, it must be by Reason inferring their existence from what is immediately perceived by sense But what reason can induce us to believe the existence of bodies without the mind, from what we perceive, since the very patrons of Matter themselves do not pretend there is any necessary connection betwixt them and our ideas? I say it is granted on all hands-and what appears in dreams, frenzies, and the like, puts it beyond dispute - that it is possible we might be affected with all the ideas we have now, though there were no bodies existing without resembling them. Hence, it is evident the supposition of external bodies is not necessary for the producing our ideas; since it is granted they are produced sometimes, and might possibly be produced always in the same order we see them in at present, without their concurrence.
19. But, though we might possibly have all our sensations without them, yet perhaps it may be thought easier to conceive and explain the manner of their production, by supposing external bodies in their likeness rather than otherwise; and so it might be at least probable there are such things as bodies that excite their ideas in our minds. But neither can this be said; for, though we give the materialists their external bodies, they by their own confession are never the nearer knowing how our ideas are produced; since they own themselves unable to comprehend in what manner body can act upon spirit, or how it is possible it should imprint any idea in the mind. Hence it is evident the production of ideas or sensations in our minds can be no reason why we should suppose Matter or corporeal substances, since that is acknowledged to remain equally inexplicable with or without this supposition. If therefore it were possible for bodies to exist without the mind, yet to hold they do so must needs be a very precarious opinion; since it is to suppose, without any reason at all, that God has created innumerable beings that are entirely useless, and serve to no manner of purpose.
20. In short, if there were external bodies, it is impossible we should ever come to know it; and if there were not, we might have the very same reasons to think there were that we have now. Suppose - what no one can deny possible - an intelligence without the help of external bodies, to be affected with the same train of sensations or ideas that you are, imprinted in the same order and with like vividness in his mind. I ask whether that intelligence hath not all the reason to believe the existence of corporeal substances, represented by his ideas, and exciting them in his mind, that you can possibly have for believing the same thing ? Of this there can be no question - which one consideration were enough to make any reasonable person suspect the strength of whatever arguments he may think himself to have, for the existence of bodies without the mind.
21. Were it necessary to add any farther proof against the Existence of Matter, after what has been said, I could instance several of those errors and difficulties (not to mention impieties) which have sprung from that tenet. It has occasioned numberless controversies and disputes in philosophy, and not a few of far greater moment in religion. But I shall not enter into the detail of them in this place, as well because I think arguments a posteriori are unnecessary for confirming what has been, if I mistake not sufficiently demonstrated a priori, as because I shall hereafter find occasion to speak somewhat of them.
22. I am afraid I have given cause to think I am needlessly prolix in handling this subject For, to what purpose is it to dilate on that which may be demonstrated with the utmost evidence in a line or two, to any one that is capable of the least reflection? It is but looking into your own thoughts, and so trying whether you can conceive it possible for a sound, or figure, or motion, or colour to exist without the mind or unperceived. This easy trial may perhaps make you see that what you contend for is a downright contradiction. Insomuch that I am content to put the whole upon this issue - if you can but conceive it possible for one extended moveable substance, or, in general, for any one idea, or anything like an idea, to exist otherwise than in a mind perceiving it, I shall readily give up the cause. And, as for all that compages of external bodies you contend for, I shall grant you its existence, though you cannot either give me any reason why you believe it exists, or assign any use to it when it is supposed to exist I say, the bare possibility of your opinions being true shall pass for an argument that it is so.
23. But, say you, surely there is nothing easier than for me to imagine trees, for instance, in a park, or books existing in a closet, and nobody by to perceive them. I answer, you may so, there is no difficulty in it; but what is all this, I beseech you, more than framing in your mind certain ideas which you call books and trees, and at the same time omitting to frame the idea of any one that may perceive them? But do not you yourself perceive or think of them all the while? This therefore is nothing to the purpose it only shews you have the power of imagining or forming ideas in your mind; but it does not shew that you can conceive it possible the objects of your thought may exist without the mind. To make out this, it is necessary that you conceive them existing unconceived or unthought of, which is a manifest repugnancy. When we do our utmost to conceive the existence of external bodies, we are all the while only contemplating our own ideas. But the mind, taking no notice of itself, is deluded to think it can and does conceive bodies existing unthought of or without the mind, though at the same time they are apprehended by or exist in itself. A little attention will discover to any one the truth and evidence of what is here said, and make it unnecessary to insist on any other proofs against the existence of material substance.
24. It is very obvious, upon the least inquiry into our own thoughts, to know whether it be possible for us to understand what is meant by the absolute existence of sensible objects in themselves, or without the mind. To me it is evident those words mark out either a direct contradiction, or else nothing at all. And to convince others of this, I know no readier or fairer way than to entreat they would calmly attend to their own thoughts; and if by this attention the emptiness or repugnancy of those expressions does appear, surely nothing more is requisite for their conviction. It is on this therefore that I insist, to wit, that the absolute existence of unthinking things are words without a meaning, or which include a contradiction. This is what I repeat and inculcate, and earnestly recommend to the attentive thoughts of the reader.
25. All our ideas, sensations, notions, or the things which we perceive, by whatsoever names they may be distinguished, are visibly inactive - there is nothing of Power or Agency included in them So that one idea or object of thought cannot produce or make any alteration in another.
- To be satisfied of the truth of this, there is nothing else requisite but a bare observation of our ideas. For, since they and every part of them exist only in the mind, it follows that there is nothing in them but what is perceived; but whoever shall attend to his ideas, whether of sense or reflection, will not perceive in them any power or activity; there is, therefore, no such thing contained in them A little attention will discover to us that the very being of an idea implies passiveness and inertness in it, insomuch that it is impossible for an idea to do anything, or, strictly speaking, to be the cause of anything neither can it be the resemblance or pattern of any active being, as is evident from sect 8. Whence it plainly follows that extension, figure, and motion cannot be the cause of our sensations. To say, therefore, that these are the effects of powers resulting from the configuration, number, motion, and size of corpuscles, must certainly be false.
26. We perceive a continual succession of ideas, some are anew excited, others are changed or totally disappear There is therefore some Cause of these ideas, whereon they depend, and which produces and changes them. That this cause cannot be any quality, or idea, or combination of ideas is clear from the preceding section. It must therefore be a substance; but it has been shewn that there is no corporeal or material substance: it remains therefore that the cause of ideas is an incorporeal active substance or Spirit.
27. A Spirit is one simple, undivided, active being - as it perceives ideas it is called the Understanding, and as it produces or otherwise operates about them it is called the Will. Hence there can be no idea formed of a soul or spirit; for, all ideas whatever, being passive and inert, (vid sect 25,) cannot represent unto us, by way of image or likeness, that which acts. A little attention will make it plain to any one that to have an idea which shall be like that active principle of motion and change of ideas is absolutely impossible. Such is the nature of Spirit, or that which acts; that it cannot be of itself perceived, but only by the effects which it produceth. - If any man shall doubt of the truth of what is here delivered, let him but reflect and try if we can frame the idea of any Power or Active Being; and whether he has ideas of two principal powers, marked by the names Will and Understanding, distinct from each other, as well as from a third idea of Substance or Being in general, with a relative notion of its supporting or being the subject of the aforesaid powers which is signified by the name Soul or Spirit. This is what some hold; but, so far as I can see, the words will, soul, spirit, do not stand for different ideas, or, in truth, for any idea at all, but for something which is very different from ideas, and which, being an Agent, cannot be like unto, or represented by, any idea whatsoever. [Though it must be owned at the same time that we have some notion of soul, spirit, and the operations of the mind; such as willing, loving, hating - inasmuch as we know or understand the meaning of these words].
28. I find I can excite ideas in my mind at pleasure, and vary and shift the scene as oft as I think fit. It is no more than willing, and straightway this or that idea arises in my fancy; and by the same power it is obliterated and makes way for another. This making and unmaking of ideas doth very properly denominate the mind active. Thus much is certain and grounded on experience: but when we talk of unthinking agents, or of exciting ideas exclusive of Volition, we only amuse ourselves with words.
29. But, whatever power I may have over my own thoughts, I find the ideas actually perceived by Sense have not a like dependence on my will, when in broad daylight I open my eyes, it is not in my power to choose whether I shall see or no, or to determine what particular objects shall present themselves to my view; and so likewise as to the hearing and other senses, the ideas imprinted on them are not creatures of my will. There is therefore some other Will or Spirit that produces them.
30. The ideas of Sense are more strong, lively, and distinct than those of the Imagination; they have likewise a steadiness, order, and coherence, and are not excited at random, as those Which are the effects of human wills often are, but in a regular train or series - the admirable connection whereof sufficiently testifies the wisdom and benevolence of its Author Now the set rules or established methods wherein the Mind we depend on excites in us the ideas of sense, are called the laws of nature; and these we learn by experience, which teaches us that such and such ideas are attended with such and such other ideas, in the ordinary course of things.
31. This gives us a sort of foresight which enables us to regulate our actions for the benefit of life. And without this we should be eternally at a loss; we could not know how to act anything that might procure us the least pleasure, or remove the least pain of sense. That food nourishes sleep refreshes, and fire warms us; that to sow in the seedtime is the way to reap in the harvest; and in general that to obtain such or such ends, such or such means are conducive - all this we know, not by discovering any necessary connection between our ideas, but only by the observation of the settled laws of nature, without which we should be all in uncertainty and confusion, and a grown man no more know how to manage himself in the affairs of life than an infant just born.
32. And yet this consistent uniform working, which so evidently displays the goodness and wisdom of that Governing Spirit whose will constitutes the laws of nature, is so far from leading our thoughts to him, that it rather sends them wandering after second causes For, when we perceive certain ideas of Sense constantly followed by other ideas and we know this is not of our own doing, we forthwith attribute power and agency to the ideas themselves, and make one the cause of another, than which nothing can be more absurd and unintelligible Thus, for example, having observed that when we perceive by sight a certain round luminous figure we at the same time perceive by touch the idea or sensation called heat, we do from thence conclude the sun to be the cause of heat. And in like manner perceiving the motion and collision of bodies to be attended with sound, we are inclined to think the latter the effect of the former.
33. The ideas imprinted on the Senses by the Author of nature are called real things. and those excited in the Imagination being less regular, vivid, and constant, are more properly termed ideas, or images of things, which they copy and represent. But then our sensations, be they never so vivid and distinct, are nevertheless ideas, that is, they exist in the mind, or are perceived by it, as truly as the ideas of its own framing. The ideas of Sense are allowed to have more reality in them, that is, to be more strong, ordered, and coherent that the creatures of the mind; but this is no argument that they exist without the mind. They are also less dependent on the spirit, or thinking substance which perceives them, in that they are excited by the will of another and more powerful Spirit; yet still they are ideas, and certainly no idea, whether faint or strong, can exist otherwise than in a mind perceiving it.
34. Before we proceed any farther it is necessary we spend some time in answering objections which may probably be made against the principles we have hitherto laid down. In doing of which, if I seem too prolix to those of quick apprehensions, I desire I may be excused, since all men do not equally apprehend things of this nature, and I am willing to be understood by every one.
First, then, it w ill he objected that by the foregoing principles all that is real and substantial in nature is banished out of the world, and instead thereof a chimerical scheme of ideas takes place. All things that exist only in the mind, that is, they are merely notional. What therefore becomes of the sun, moon, and stars? What must we think of houses, rivers, mountains, trees, stones; nay, even of our own bodies? Are all these but so many chimeras and illusions on the fancy? - To all which, and whatever else of the same sort may be objected, I answer, that by the principles premised we are not deprived of any one thing in nature. Whatever we see, feel, hear, or any wise conceive or understand, remains as secure as ever, and is as real as ever. There is a rerum natura and the distinction between realities and chimeras retains its full force. This is evident from sect 20, 30, and 33, where we have shewn what is meant by real things, in opposition to chimeras or ideas of our own framing; But then they both equally exist in the mind, and in that sense are alike ideas.
35. I do not argue against the existence of any one thing that we can apprehend either by sense or reflection. That the things I see with my eyes and touch with my hands do exist, really exist, I make not the least question. The only thing whose existence we deny is that which Philosophers call Matter or corporeal substance. And in doing of this there is no damage done to the rest of mankind, who, I dare say, will never miss it. The Atheist indeed will want the colour of an empty name to support his impiety; and the Philosophers may possibly find they have lost a great handle for trifling and disputation.
36. If any man thinks this detracts from the existence or reality of things, he is very far from understanding what hath been premised in the plainest terms I could think of. Take here an abstract of what has been said: - There are spiritual substances, minds, or human souls, which will or excite ideas in themselves at pleasure; But these are faint, weak, and unsteady in respect of others they perceive by Sense - which, Being impressed upon them according to certain Rules or laws of Nature, speak themselves the effects of a Mind more powerful and wise than human spirits. These latter are said to have more reality in them than the former; - by which is meant that they are more affecting, orderly, and distinct, and that they are not fictions of the mind perceiving them. And in this sense the sun that I see by day is the real sun, and that which I imagine by night is the idea of the former. In the sense here given of reality, it is evident that every vegetable star, mineral, and in general each part of the mundane system, is as much a real being by our principles as by any other whether others mean anything by the term reality different from what I do, I entreat them to look into their own thoughts and see.
37. It will be urged that thus much at least is true, to wit, that we take away all corporeal substances. To this my answer is, that if the word substance be taken in the vulgar sense - for a combination of sensible qualities, such as extension, solidity, weight, and the like - this we cannot be accused of taking away; but if it be taken in a philosophic sense - for the support of accidents or qualities without the mind - then indeed I acknowledge that we take it away, if one maybe said to take away that which never had any existence, not even in the imagination.
38. But after all, say you, it sounds very harsh to say we eat and drink ideas, and are clothed with ideas I acknowledge it does so - the word idea not being used in common discourse to signify the several combinations of sensible qualities which are called things; and it is certain that any expression which varies from the familiar use of language will seem harsh and ridiculous. But this doth not concern the truth of the proposition, which in other words is no more than to say, we are fed and clothed with those things which we perceive immediately by our senses. The hardness or softness, the colour, taste, warmth, figure, or suchlike qualities, which, combined together, constitute the several sorts of victuals and apparel, have been shewn to exist only in the mind that perceives them; and this is all that is meant by calling them ideas; which word, if it was as ordinarily used as thing, would sound no harsher nor more ridiculous than it. I am not for disputing about the propriety, but the truth of the expression. If therefore you agree with me that we eat and drink and are clad with the immediate objects of sense, which cannot exist unperceived or without the mind, I shall readily grant it is more proper or conformable to custom that they should be called things rather than ideas.
39. If it be demanded why I make use of the word idea, and do not rather in compliance with custom call them things; I answer, I do it for two reasons - first, because the term thing, in contradistinction to idea, is generally supposed to denote somewhat existing without the mind; secondly, because thing hath a more comprehensive signification than idea, including spirit or thinking things as well as ideas. Since therefore the objects of sense exist only in the mind, and are withal thoughtless and inactive, I choose to mark them by the word idea, which implies those properties.
40. But, say what we can, some one perhaps may be apt to reply, he will still believe his senses, and never suffer any arguments, how plausible soever, to prevail over the certainty of them. Be it so; assert the evidence of sense as high as you please, we are willing to do the same. That what I see, hear, and feel doth exist, that is to say, is perceived by me, I no more doubt than I do of my own being. But I do not see how the testimony of sense can be alleged as a proof for the existence of anything which is not perceived by sense. We are not for having any man turn sceptic and disbelieve his senses; on the contrary, we give them all the stress and assurance imaginable; nor are there any principles more opposite to Scepticism than those we have laid down, as shall be hereafter clearly shewn.
41. Secondly, it will be objected that there is a great difference betwixt real fire for instance, and the idea of fire, betwixt dreaming or imagining oneself burnt, and actually being so: if you suspect it to be only the idea of fire which you see, do but put your hand into it and you will be convinced with a witness. This and the like may he urged in opposition to our tenets. To all which the answer is evident from what hath been already said, and I shall only add in this place, that if real fire he very different from the idea of fire, so also is the real pain that it occasions very different from the idea of the same pain; and yet nobody will pretend that real pain either is, or can possibly be, in an unperceiving thing, or without the mind, any more than its idea.
42. Thirdly, it will be objected that we see things actually without or at a distance from us, and which consequently do not exist in the mind; it being absurd that those things which are seen at the distance of several miles should be as near to us as our own thoughts. In answer to this, I desire it may be considered that in a dream we do oft perceive things as existing at a great distance off, and yet for all that, those things are acknowledged to have their existence only in the mind.
43. But, for the fuller clearing of this point, it may be worth while to consider how it is that we perceive distance and things placed at a distance by sight. For, that we should in truth see external space, and bodies actually existing in it - some nearer, and others farther off - seems to carry with it some opposition to what hath been said of their existing nowhere without the mind. The consideration of this difficulty it was that gave birth to my Essay towards a New Theory of Vision, which was published not long since - wherein it is shewn that distance or outness is neither immediately of itself perceived by sight, nor yet apprehended or judged of by lines and angles, or anything that hath a necessary connection with it; but that it is only suggested to our thoughts by certain visible ideas and sensations attending vision, which in their own nature have no manner of similitude or relation either with distance or things placed at a distance; but, by a connection taught us by experience, they come to signify and suggest them to us, after the same manner that words of any language suggest the ideas they are made to stand for; insomuch that a man from blind and afterwards made to see, would not, at first sight, think the things he saw to be without his mind, or at any distance from him See sect 41 of the forementioned treatise.
44. The ideas of sight and touch make two species entirely distinct and heterogeneous The former are marks and prognostics of the latter. That the proper objects of sight neither exist without the mind, nor are the images of external things, was shewn even in that treatise. Though throughout the same the contrary be supposed true of tangible objects - not that to suppose that vulgar error was necessary for establishing the notion therein laid down, but because it was beside my purpose to examine and refute it in a discourse concerning Vision. So that in strict truth the ideas of sight when we apprehend by them distance and things placed at a distance, do not suggest or mark out to us things actually existing at a distance, but only admonish us what ideas of touch will be imprinted in our minds at such and such distances of time, and in consequence of such and such actions. It is, I say, evident from what has been said in the foregoing parts of this treatise, and in sect 147 and elsewhere of the Essay concerning Vision, that visible ideas are the language whereby the governing Spirit on whom we depend no informs us what tangible ideas He is about to imprint upon us, in case we excite this or that motion in our own bodies But for a fuller information in this point I refer to the Essay itself.
45. Fourthly, it will be objected that from the foregoing principles it follows things are every moment annihilated and created anew. The objects of sense exist only when they are perceived; the trees therefore are in the garden, or the chairs in the parlour, no longer than while there is somebody by to perceive them. Upon shutting my eyes all the furniture in the room is reduced to nothing, and barely upon opening them it is again created - In answer to all which, I refer the reader to What has been said in sect 3, 4, &c, all I desire he will consider whether be means anything by the actual existence of an idea distinct from its being perceived. For my part, after the nicest inquiry I could make, I am not able to discover that anything else is meant by those words and I once more entreat the reader to sound his own thoughts, and not suffer himself to be imposed on by words. If he can conceive it possible either for his ideas or their archetypes to exist without being perceived, then I give up the cause; but if he cannot, he will acknowledge it is unreasonable for him to stand up in defence of he knows not what, and pretend to charge on me as an absurdity the not assenting to those propositions which at bottom have no meaning in them.
46. It will not be amiss to observe how far the received principles of philosophy are themselves chargeable with those pretended absurdities. It is thought strangely absurd that upon closing my eyelids all the visible objects around me should be reduced to nothing; and yet is not this what philosophers commonly acknowledge, when they agree on all hands that light and colours, which alone are the proper and immediate objects of sight, are mere sensations that exist no longer than they are perceived? Again, it may to some perhaps seem very incredible that things should be every moment creating, yet this very notion is commonly taught in the schools. For the Schoolmen, though they acknowledge the existence of matter, and that the whole mundane fabric is framed out of it, are nevertheless of opinion that it cannot subsist without the divine conservation, which by them is expounded to be a continual creation.
47. Farther, a little thought will discover to us that though we allow the existence of Matter or corporeal substances yet it will unavoidably follow, from the principles which are now generally admitted, that the particular bodies, of what kind soever, do none of them exist whilst they are not perceived. For, it is evident, from sect 11 and the following sections, that the Matter philosophers contend for is an incomprehensible somewhat, which hath none of those particular qualities whereby the bodies falling under our senses are distinguished one from another. But, to make this more plain, it must be remarked that the infinite divisibility of Matter is now universally allowed, at least by the most approved and considerable philosophers, who, on the received principles, demonstrate it beyond all exception. Hence, it follows there is an infinite number of parts in each particle of Matter which are not perceived by sense. The reason therefore that any particular body seems to be of a finite magnitude, or exhibits only a finite number of parts to sense, is, not because it contains no more, since in itself it contains an infinite number of parts, but because the sense is not acute enough to discern them. In proportion therefore as the sense is rendered more acute, it perceives a greater number of parts in the object, that is, the object appears greater, and its figure varies, those parts in its extremities which were before unperceivable appearing now to bound it in very different lines and angles from those perceived by an obtuser sense. And at length, after various changes of size and shape, when the sense becomes infinitely acute the body shall seem infinite During all which there is no alteration in the body, but only in the sense. Each body therefore, considered in itself, is infinitely extended, and consequently void of all shape and figure. - From which it follows that, though we should grant the existence of Matter to be never so certain, yet it is withal as certain, the Materialists themselves are by their own principles forced to acknowledge, that neither the particular bodies perceived by sense, nor anything like them, exists without the mind. Matter, I say, and each particle thereof, is according to them infinite and shapeless, and it is the mind that frames all that variety of bodies which compose the visible world, any one whereof does not exist longer than it is perceived.
48. But, after all, if we consider it, the objection proposed in sect 45 will not be found reasonably charged on the principles we have premised, so as in truth to make an objection at all against our notions For, though we hold indeed the objects of sense to he nothing else but ideas which cannot exist unperceived, yet we may not hence conclude they have no existence except only while they are perceived by us; since there may be some other spirit that perceives them though we do not wherever bodies are slid to have no existence without the mind, I would not be understood to mean this or that particular mind, but all minds whatsoever. It does not therefore follow from the foregoing principles that bodies are annihilated and created every moment, or exist not at all during the intervals between our perception of them.
49. Fifthly, it may perhaps be objected that if extension and figure exist only in the mind, it follows that the mind is extended and figured; since extension is a mode or attribute which (to speak with the schools) is predicated of the subject in which it exists - I answer, those qualities are in the mind only as they are perceived by it - -that is, not by way of mode or attribute, but only by way of idea; and it no more follows the soul or mind is extended, because extension exists in it alone, than it does that it is red or blue, because those colours are on all hands acknowledged to exist in it, and nowhere else. As to what philosophers say of 'subject' and 'mode,' that seems very groundless and unintelligible. For instance, in this proposition - 'a die is hard, extended, and square,' they will have it that the word die denotes a subject or substance, distinct from the hardness, extension and figure which are predicated of it, and in which they exist. This I cannot comprehend: to me a die seems to be nothing distinct from those things which are termed its modes or accidents. And, to say 'a die is hard, extended, and square' is not to attribute those qualities to a subject distinct from and supporting them, but only an explication of the meaning of the word die.
50. Sixthly, you will say there have been a great many things explained by matter and motion; take away these and you destroy the whole corpuscular philosophy, and undermine those mechanical principles which have been applied with so much success to account for the phenomena. In short, whatever advances have been made, either by ancient or modern philosophers, in the study of Nature do all proceed on the supposition that corporeal substance or Matter doth really exist - To this I answer that there is not any one phenomenon explained on that supposition which may not as well be explained without it, as might easily be made appear by an induction of particulars. To explain the phenomena, is all one as to shew. Why, upon such and such occasions, we are affected with such and such ideas. But how Matter should operate on a Spirit, or produce any idea in it, is what no philosopher will pretend to explain; it is therefore evident there can be no use of Matter in Natural Philosophy. Besides, they who attempt to account for things do it not by corporeal substance, but by figure, motion, and other qualities, which are in truth no more than mere ideas, and therefore cannot be the cause of anything, as hath been already shewn. See sect 25.
51. Seventhly, it will upon this be demanded whether it does not seem absurd to take away Natural Causes, and ascribe everything to the immediate operation of Spirits ? We must no longer say upon these principles that fire heats, or water cools, but that a Spirit heats, and so forth. Would not a man be deservedly laughed at, who should talk after this manner? I answer, he would so, in such things we ought to 'think with the learned, and speak with the vulgar.' They who to demonstration are convinced of the truth of the Copernican system do nevertheless say 'the sun rises,' 'the sun sets,' or 'comes to the meridian; 'and if they affected a contrary style in common talk it would without doubt appear very ridiculous. A little reflection on what is here said will make it manifest that the common use of language would receive no manner of alteration or disturbance from the admission of our tenets.
52. In the ordinary affairs of life, any phrases may be retained, so long as they excite in us proper sentiments or dispositions to act in such a manner as is necessary for our well-being, how false soever they may he if taken in a strict and speculative sense. Nay, this is unavoidable, Since, propriety being regulated by custom, language is suited to the received opinions, which are not always the truest. Hence it is impossible - even in the most rigid, philosophic reasonings - so far to alter the bent and genius of the tongue we speak as never to give a handle for cavillers to pretend difficulties and inconsistencies But a fair and ingenuous reader will collect the sense from the scope and tenor and complexion of a discourse, making allowances for those inaccurate modes of speech which use has made inevitable.
53.As to the opinion that there are no corporeal Causes, this has been heretofore maintained by some of the Schoolmen, as it is of late by others among the modern philosophers, who, though they allow Matter to exist, yet will have God alone to be the immediate efficient cause of all things. These men saw that amongst all the objects of sense there was none which had any power or activity included in it; and that by consequence this was likewise true of whatever bodies they supposed to exist without the mind, like unto the immediate objects of sense But then, that they should suppose an innumerable multitude of created beings, which they acknowledge are not capable of producing any one effect in nature, and which therefore are made to no manner of purpose, since God might have done everything as well without them - this I say, though we should allow it possible, must yet be a very unaccountable and extravagant supposition.
54. In the eighth place, the universal concurrent Assent of Mankind may be thought by some an invincible argument in behalf of Matter, or the existence of external things. Must we suppose the whole world to be mistaken ? And if so, what cause can be assigned of so widespread and predominant an error? I answer, first, that, upon a narrow inquiry, it will not perhaps be found so many as is imagined do really believe the existence of Matter or things without the mind Strictly speaking to believe that which involves a contradiction, or has no meaning in it, is impossible, and whether the foregoing expressions ale not of that sort, l refer it to the impartial examination of the reader. In one sense, indeed, men may be said to believe that Matter exists; that is, they act as if the immediate cause of their sensations, which affects them every moment, and is so nearly present to them, were some senseless unthinking - being. But, that they should clearly apprehend any meaning marked by those words, and form thereof a settled speculative opinions is what l am not able to conceive. This is not the only instance wherein men impose upon themselves, by imagining they believe those propositions which they have often heard, though at bottom they have no meaning in them.
55. But secondly, though we should grant a notion to be never so universally and steadfastly adhered to, yet this is hut a weak argument of its truth to whoever considers what a vast number of prejudices and false opinions are everywhere embraced with the utmost tenaciousness, by the unreflecting (which are the far greater) part of mankind. There was a time when the antipodes and motion of the earth were looked upon as monstrous absurdities even by men of learning and if it be considered what a small proportion they bear to the rest of mankind, we shall find that at this day those notions have gained but a very inconsiderable footing in the world.
56. But it is demanded that we assign a Cause of this Prejudice, and account for its obtaining in the world. - To this I answer, that men knowing they perceived several ideas, whereof they themselves were not the authors - as not being excited from without nor depending on the operation of their wills this made them maintain those ideas or objects of perception had an existence independent of and without the mind, without ever dreaming that a contradiction was involved in those words. But, philosophers having plainly seen that the immediate objects of perception do not exist without the mind, they in some degree corrected the mistake of the vulgar, but at the same time run into another which seems no less absurd, to wit, that there are certain objects really existing without the mind, or having a subsistence distinct from being perceived, of which our ideas are only images or resemblances, imprinted by those objects on the mind. And this notion of the philosophers owes its origin to the same cause with the former, namely, their being conscious that they were not the authors of their own sensation, which they evidently knew were imprinted from without, and which therefore must have some cause distinct from the minds on which they are imprinted.
57. But why they should suppose the ideas of sense to be excited in us by things in their likeness, and not rather have recourse to Spirit which alone can act, may be accounted for, first, because they were not aware of the repugnancy there is, as well in supposing things like unto our ideas existing without, as in attributing to them power or activity. Secondly, because the Supreme Spirit which excites those ideas in our minds, is not marked out and limited to our view by any particular finite collection of sensible ideas, as human agents are by their size, complexion, limbs, and motions. And thirdly, because his operations are regular and uniform. Whenever the course of nature is interrupted by a miracle, men are ready to own the presence of a superior agent. But, when we see things go on in the ordinary course and concatenation, though it be an argument of the greatest wisdom, power, and goodness in their creator, is yet so constant and familiar to us that we do not think them the immediate effects of a FREE SPIRIT; especially since inconsistency and mutability in acting, though it be an imperfection, is looked on as a mark of freedom.
58. Tenthly, it will be objected that the notions we advance are inconsistent with several sound truths in Philosophy and Mathematics. For example, the motion of the earth is now universally admitted by astronomers as a truth grounded on the clearest and most convincing reasons. But, on the foregoing principles, there can be no such thing. For, motion being only an idea, it follows that if it be not perceived it exists not: but the motion of the earth is not perceived by sense. - I answer, that tenet, if rightly understood, will be found to agree with the principles we have premised; for, the question whether the earth moves or not amounts in reality to no more than this! to wit whether we have reason to conclude, from what has been observed by astronomers, that if we were placed in such and such circumstances, and such or such a position and distance both from the earth and sun, we should perceive the former to move among the choir of the planets, and appearing in all respects like one of them and this, by the established rules of nature which we have no reason to mistrust, is reasonably collected from the phenomena.
59. We may, from the experience we have had of the train and succession of ideas in our minds, often make, I will not say uncertain conjectures, but sure and well-grounded predictions concerning the ideas we shall he affected with pursuant to a great train of actions, and be enabled to pass a right judgment of what would have appeared to us, in case we were placed in circumstances very different from those we are in at present. Herein consists the knowledge of nature, which may preserve its use and certainty very consistently with what hath been said. It will be easy to apply this to whatever objections of the like sort may be drawn from the magnitude of the stars, or any other discoveries in astronomy or nature.
60. In the eleventh place, it will he demanded to what purpose serves that curious organisation of plants, and the animal mechanism in the parts of animals; might not vegetables grow, and shoot forth leaves and blossom and animals perform all their motions as well without as with all that variety of internal parts so elegantly contrived and put together; which, being ideas, have nothing powerful or operative in them, nor have any necessary connection with the effects ascribed to them? If it be a Spirit that immediately produces every effect by a fiat or act of his will, we must think all that is fine and artificial in the works, whether of man or nature, to be made in vain. By this doctrine though an artist has made the spring and wheels, and every movement of a watch, and adjusted them in such a manner as he knew would produce the motions he designed, yet he must think all this is done to no purpose, and that it is an intelligence which directs the index, and points to the hour of the day. If so, why may not the Intelligence do it without his being at the pains of making the movements and putting them together? Why does not an empty case serve as well as another ? And how comes it to pass that whenever there is any fault in the going of a watch, there is some corresponding disorder to be found in the movements, which being mended by a skilful hand all is right again ? The like may be said of all the Clockwork of Nature, great part whereof is so wonderfully fine and subtle as scarce to be discerned by the best microscope. In short, it will be asked, how, upon our principles, any tolerable account can be given, or any final cause assigned, of an innumerable multitude of bodies and machines, framed with the most exquisite art, which, in the common philosophy have very apposite uses assigned them, and serve to explain abundance of phenomena?
61. To all which I answer, first, that though there were some difficulties relating to the administration of Providence, and the uses by it assigned to the several parts of nature which I could not solve by the foregoing principles, yet this objection would be of small weight against the truth and certainty of those things which may be proved a priori, with the utmost evidence and rigour of demonstration. Secondly, but neither are the received principles free from the like difficulties; for, it may still be demanded to what end God should take those roundabout methods of effecting things by instruments and machines, which no one can deny might have been effected by the mere command of His will without all that apparatus: nay, if we narrowly consider it, we shall find the objection may he retorted with greater force on those who hold the existence of those machines without the mind; for it has been made evident that solidity, bulk, figure, motion, and the like have no activity or efficacy in them, so as to be capable of producing any one effect in nature. See sect 25. Whoever therefore supposes them to exist (allowing the supposition possible) when they are not perceived does it manifestly to no purpose; since the only use that is assigned to them, as they exist unperceived, is that they produce those perceivable effects which in truth cannot be ascribed to anything but Spirit.
62. But, to come nigher the difficulty, it must be observed that though the fabrication of all those parts and organs be not absolutely necessary to the producing any effect, yet it is necessary to the producing of things in a constant regular way according to the laws of nature. There are certain general laws that run through the whole chain of natural effects these are learned by the observation and study of nature, and are by men applied as well to the framing artificial things for the use and ornament of life as to the explaining the various phenomena - which explanation consists only in shewing the conformity any particular phenomenon hath to the general laws of nature, or, which is the same thing, in discovering the uniformity there is in the production of natural effects; as will be evident to whoever shall attend to the several instances wherein philosophers pretend to account for appearances. That there is a great and conspicuous use in these regular constant methods of working observed by the Supreme Agent hath been shewn in sect 31. And it is no less visible that a particular size, figure, motion, and disposition of parts are necessary, though not absolutely to the producing any effect, yet to the producing it according to the standing mechanical laws of nature Thus, for instance, it cannot be denied that God, or the Intelligence that sustains and rules the ordinary course of things, might, if He were minded to produce a miracle, cause all the motions on the dial-plate of a watch, though nobody had ever made the movements and put them in it but yet, if He will act agreeably to the rules of mechanism - by Him for wise ends established and maintained in the creation - it is necessary that those actions of the watchmaker, whereby he makes the movements and rightly adjusts them, precede the production of the aforesaid motions; as also that any disorder in them be attended with the perception of some corresponding disorder in the movements, which being once corrected all is right again.
63. It may indeed on some occasions be necessary that the Author of nature display His overruling power in producing appearances out of the ordinary series of things. Such exceptions from the general rules of nature are proper to surprise and awe men into an acknowledgment of the Divine Being but then they are to be used but seldom, otherwise there is a plain reason why they fail of that effect. Besides, God seems to choose the convincing our reason of his attributes by the works of nature, which discover so much harmony and contrivance in their make, and are such plain indications of wisdom and beneficence in their Author, rather than to astonish us into a belief of His Being by anomalous and surprising events.
64. To set this matter in a yet clearer light, I shall observe that what has been objected in sect 60 amounts in reality to no more than this ideas are not anyhow and at random produced, there being a certain order and connection between them, like to that of cause and effect there are also several combinations of them made in a very regular and artificial manner, which seem like so many instruments in the hand of nature that, being hid as it were behind the scenes, have a secret operation in producing those appearances which are seen on the theatre of the world, being themselves discernible only to the curious eye of the philosophers. But, since one idea cannot be the cause of another, to what purpose is that connection? And, since those instruments - being barely inefficacious perceptions in the mind - are not subservient to the production of natural effects, it is demanded why they are made; or, in other words, what reason can be assigned why God should make us, upon a close inspection into his works, behold so great variety of ideas so artfully laid together, and so much according to rule; it not being credible that He would be at the expense (if one may so speak) of all that art and regularity to no purpose?
65. To all which my answer is, first, that the connection of ideas does not imply the relation of cause and effect, but only of a mark or sign with the thing signified. The fire which I see is not the cause of the pain I suffer upon my approaching it, but the mark that forewarns me of it. In like manner the noise that I hear is not the effect of this or that motion or collision of the ambient bodies, but the sign thereof. Secondly, the reason why ideas are formed into machines, that is, artificial and regular combinations, is the same with that for combining letters into words. That a few original ideas may be made to signify a great number of effects and actions, it is necessary they be variously combined together. And, to the end their use be permanent and universal, these combinations must be made by rule, and with wise contrivance. By this means abundance of information is conveyed unto us concerning what we are to expect from such and such actions, and what methods are proper to be taken for the exciting such and such ideas - which in effect is all that I conceive to be distinctly meant when it is said that, by discerning the figure, texture, and mechanism of the inward parts of bodies, whether natural or artificial, we may attain to know the several uses and properties depending thereon, or the nature of the thing.
66. Hence, it is evident that those things which, under the motion of a cause co-operating or concurring to the production of effects, are altogether inexplicable, and run us into great absurdities, may be very naturally explained, and have a proper and obvious use assigned to them, when they are considered only as marks or signs for our information. And it is the searching after and endeavouring to understand this language (if I may so call it) of the Author of Nature, that ought to be the employment of the natural philosopher; and not the pretending to explain things by corporeal causes, which doctrine seems to have too much estranged the minds of men from that Active Principle, that supreme and wise Spirit 'in whom we live, move, and have our being'.
67. In the twelfth place, it may perhaps be objected that - though it be clear from what has been said that there can be no such thing as an inert, senseless, extended, solid, figured, moveable substance existing without the mind, such as philosophers describe. Matter, - yet, if any man shall leave out of his idea of matter the positive ideas of extension, figure, solidity and motion, and say that he means only by that word an inert, senseless substance, that exists without the mind or unperceived, which is the occasion of our ideas, or at the presence whereof God is pleased to excite ideas in us- - it doth not appear but that Matter taken in this sense may possibly exist. - In answer to which I sav, first, that it seems no less absurd to suppose a substance without accidents, than it is to suppose accidents without a substance. But secondly, though we should grant this unknown substance may possibly exist, yet where can it be supposed to be ? That it exists not in the mind is agreed; and that it exists not in place is no less certain - since all place or extension exists only in the mind, as hath been already proved. It remains therefore that it exists nowhere at all.
68. Let us examine a little the description that is here given us of Matter. It neither acts, nor perceives, nor is perceived; for this is all that is meant by saying it is an inert, senseless, unknown substance; which is a definition entirely made up of negatives, excepting only the relative notion or its standing under or supporting. But then it must be observed that it supports nothing at all, and how nearly this comes to the description of a nonentity I desire may be considered. But, say you, it is the unknown occasion, at the presence of which ideas are excited in us by the will of God. Now, I would fain know how anything can be present to us, which is neither perceivable by sense nor reflection, nor capable of producing any idea in our minds, nor is at all extended, nor hath any form, nor exists in any place. The words 'to be present,' when thus applied, must needs be taken in some abstract and strange meaning, and which I am not able to comprehend.
69. Again, let us examine what is meant by occasion. So far as I can gather from the common use of language, that word signifies either the agent which produces any effect, or else something that is observed to accompany or go before it in the ordinary course of things. But when it is applied to Matter as above described, it can be taken in neither of these senses; for Matter is said to be passive and inert, and so cannot be an agent or efficient cause It is also unperceivable, as being devoid of all sensible qualities, and so cannot be the occasion of our perceptions in the latter sense - as when the burning my finger is said to be the occasion of the pain that attends it. What therefore can be meant by calling Matter an occasion? This term is either used in no sense at all, or else in some very distant from its received signification.
70. You will perhaps say that Matter, though it be not perceived by us, is nevertheless perceived by God, to whom it is the occasion of exciting ideas in our minds. For, say you, since we observe our sensations to be imprinted in an orderly and constant manner, it is but reasonable to suppose that there are certain constant and regular occasions of their being produced. That is to say, that there are certain permanent and distinct parcels of Matter, corresponding to our ideas, which, though they do not excite them in our minds, or anywise immediately affect us, as being altogether passive and unperceivable to us, they are nevertheless to God, by whom they are perceived, as it were so many occasions to remind him when and what ideas to imprint on our minds - that so things may go on in a constant uniform manner.
71. In answer to this, I observe that, as the notion of Matter is here stated, the question is no longer concerning the existence of a thing distinct from Spirit and idea, from perceiving and being perceived; but whether there are not certain Ideas, of I know not what sort, in the mind of God which are so many marks or notes that direct him how to produce sensations in our minds in a constant and regular method - much after the same manner as a musician is directed by the notes of music to produce that harmonious strain and composition of sound which is called a tune though they who hear the music do not perceive the notes, and may be entirely ignorant of them. But, this notion of Matter (which after all is the only intelligible one that I can pick from what is said of unknown occasions) seems too extravagant to deserve a confutation.
Besides, it is in effect no objection against what we have advanced, viz that there is no senseless unperceived substance.
72. If we follow the light of reason, we shall, from the constant uniform method of our sensations, collect the goodness and wisdom of the Spirit who excites them in our minds; but this is all that I can see reasonably concluded from thence. To me, I say, it is evident that the being of a Spirit infinitely wise, good, and powerful is abundantly sufficient to explain all the appearances of nature. But, as for inert, senseless Matter; nothing that I perceive has any the least connection with it, or leads to the thoughts of it. And I would fain see any one explain any the meanest phenomenon in nature by it or shew any manner of reason, though in the lowest rank of probability, that he can have for its existence, or even make any tolerable sense or meaning of that supposition. For, as to its being an occasion, we have, I think, evidently shewn that with regard to us it is no occasion. It remains therefore that it must be, if at all, the occasion to God of exciting ideas in us; and what this amounts to we have just now seen.
73. It is worth while to reflect a little on the motives which induced men to suppose the existence of material substance; that so having observed the gradual ceasing and expiration of those motives or reasons, we may proportionally withdraw the assent that was grounded on them. First, therefore, it was thought that colour, figure, motion, and the rest of these sensible qualities or accidents, did really exist without the mind; and for this reason it seemed needful to suppose some unthinking substratum or substance wherein they did exist - since they could not be conceived to exist by themselves. Afterwards, in process of time, men being convinced that colours, sounds, and the rest of the sensible, secondary qualities had no existence without the mind, they stripped this substratum or material substance of those qualities - leaving only the primary ones, figure, motion, and suchlike, which they still conceived to exist without the mind, and consequently to stand in need of a material support. But, it having been shewn that none even of these can possibly exist otherwise than in a Spirit or Mind which perceives them, it follows that we have no longer any reason to suppose the being of Matter, nay, that it is utterly impossible that there should be any such thing - so long as that word is taken to denote an unthinking substratum of qualities or accidents wherein they exist without the mind.
74. But - though it be allowed by the Materialists themselves that Matter was thought of only for the sake of supporting accidents, and, the reason entirely ceasing, one might expect the mind should naturally, and without any reluctance at all, quit the belief of what was solely grounded thereon - yet the prejudice is riveted so deeply in our thoughts, that we can scarce tell how to part with it, and are therefore inclined, since the thing itself is indefensible at least to retain the name, which we apply to I know not what abstracted and indefinite notions of Being, or Occasion, though without any show of reason, at least so far as I can see. For, what is there on our part, or what do we perceive, amongst all the ideas, sensations, notions which are imprinted on our minds, either by sense or reflection, from whence may be inferred the existence of an inert, thoughtless, unperceived occasion? and, on the other hand, on the part of an All-sufficient Spirit, what call there be that should make us believe or even suspect He is directed by an inert occasion to excite ideas in our minds?
75. It is a very extraordinary instance of the force of prejudice and much to be lamented, that the mind of man retains so great a fondness, against all the evidence of reason, for a stupid thoughtless Somewhat, by the interposition whereof it would as it were screen itself from the Providence or God, and remove Him farther off from the affairs of the world. But, though we do the utmost we can to secure the belief of Matter; though, when reason forsakes us, we endeavour to support our opinion on the bare possibility of the thing, and though we indulge ourselves in the full scope of an imagination not regulated by reason to make out that poor possibility, yet the upshot of all is - that there are certain unknown ideas in the mind of God; for this, if anything, is all that I conceive to be meant by occasion with regard to God. And this at the bottom is no longer contending for the thing, but for the name.
76. Whether therefore there are such Ideas in the mind of God, and whether they may be called by the name Matter, I shall not dispute. But, if you stick to the notion of an un thinking substance or support of extension, motion, and other sensible qualities, then to me it is most evidently impossible there should be any such thing; since it is a plain repugnancy that those qualities should exist in or be supported by an unperceiving substance.
77. But, say you, though it be granted that there is no thoughtless support of extension and the other qualities or accidents which we perceive, yet there may perhaps be some inert, unperceiving substance or substratum of some other qualities, as incomprehensible to us as colours are to a man born blind, because we have not a sense adapted to them. But, if we had a new sense, we should possibly no more doubt of their existence than a blind man made to see does of the existence of light and colours. - I answer, first, if what you mean by the word Matter be only the unknown support of unknown qualities, it is no matter whether there is such a thing or no, since it no way concerns us; and I do not see the advantage there is in disputing about we know not what, and we know not why.
78. But, secondly, if we had a new sense it could only furnish us with new ideas or sensations; and then we should have the same reason against their existing in an unperceiving substance that has been already offered with relation to figure, motion, colour, and the like. 'Qualities,' as hath been shewn, are nothing else but sensations or ideas, which exist only in a minds perceiving them; and this is true not only of the ideas we are acquainted with at present, but likewise of all possible ideas whatsoever.
79. But, you will insist, what if I have no reason to believe the existence of Matter? what if I cannot assign any use to it or explain anything by it, or even conceive what is meant by that word? yet still it is no contradiction to say that Matter exists, and that this Matter is in general a substance, occasion of ideas; though indeed to go about to unfold the meaning or adhere to any particular explication of those words may be attended with great difficulties. I answer, when words are used without a meaning, you may put them together as you please without danger of running into a contradiction. You may say, for example, that twice two is equal to seven so long as you declare you do not take the words of that proposition in their usual acceptation but for marks of you know not what. And, by the same reason, you may say there is an inert thoughtless substance without accidents which is the occasion of our ideas. And we shall understand just as much by one proposition as the other.
80. In the last place, you will say, what if we give up the cause of material Substance, and stand to it that Matter is an unknown Somewhat - neither substance nor accident, spirit nor idea, inert, thoughtless, indivisible, immoveable, unextended, existing in no place ? I or, say you, whatever may be urged against substance or occasion, or any other positive or relative notion of Matter, hath no place at all, so long as this negative definition of Matter is adhered to - I answer, you may, if so it shall seem good, use the word 'Matter' in the same sense as other men use 'nothing', and so make those terms convertible in your style. For, after all, this is what appears to me to be the result of that definition - the parts whereof when I consider with attention, either collectively or separate from each other, I do not find that there is any kind of effect or impression made on my mind different from what is excited by the term nothing.
81. You will reply, perhaps, that in the aforesaid definition is included what doth sufficiently distinguish it from nothing - the positive abstract idea of quiddity, entity or existence I own, indeed, that those who pretend to the faculty of framing abstract general ideas do talk as if they had such an idea, which is, say they, the most abstract and general notion of all; that is, to me, the most incomprehensible of all others. That there are a great variety of spirits of different orders and capacities, whose faculties both in number and extent are far exceeding those the Author of my being has bestowed on me, I see no reason to deny. And for me to pretend to determine, by my own few, stinted, narrow inlets of perception, what ideas the inexhaustible power of the Supreme Spirit may imprint upon them were certainly the utmost folly and presumption - since there may be, for aught that I know, innumerable sorts of ideas or sensations, as different from one another, and from all that I have perceived, as colours are from sounds. But, how ready soever I may be to acknowledge the scantiness of my comprehension with regard to the endless variety of spirits and ideas that may possibly exist, yet for any one to pretend to a notion of Entity or Existence, abstracted from spirit and idea, from perceived and being perceived, is, I suspect, a downright repugnancy and trifling with words.