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these, I imagine, might be explained the nature of colours, sounds, tastes, smells, and all other ideas we have, if we had but faculties acute enough to perceive the severally modified extensions and motions of these minute bodies, which produce those several sensa: tions in us. But my present purpose being only to inquire into the knowledge the mind has of things, by those ideas and appearances, which God has fitted it' to receive from them, and how the mind comes bg that knowledge, rather than into their càuses, or manner of production; I shall not, contrary to the design of this essay, set myself to inquire philosophically into the peculiar constitution of bodies, and the configuration of parts, whereby they have the power to produce in us the ideas of their sensible qualities : I shall not enter any farther into that disquisition, it sufficing to my purpose 'to observe, that gold or saffron has a power to produce in us the idea of yellow, and snow or milk the idea of white, which we can only have by our sight, without examining the texture of the parts of those bodies, or the particular figures or motion of the particles which rebound from them, to cause in us that particuiar sensation : though when we go beyond the bare ideas in our minds, and would inquire into their causes, we cannot conceive any thing else to be in any sensible object, whereby it produces different ideas in us, but the different bulk, figure, number, texture, and motion of its insensible parts.
Of mired Todes.
§. 1. HI Anodes in the foregoing chap
ters, and given several instances of some of the most considerable of them, to show what they are, and how we come by them; we are now in the next place to consider those we call mixed modes : such
are the complex ideas we mark by the names Obligation, Drunkenness, a Lye, &c. which consisting of several combinations of simple ideas of different kinds, I have called mixed modes, to distinguish them from the more simple modes, which consist only of simple ideas of the saine kind. These mixed modes being also such combinations of simple ideas, ás are not looked upon to be characteristical marks of any real beings that have a steady existence, but scattered and independent ideas put together by the mind, are thereby distinguished from the complex ideas of substances.
§. 2 That the mind, in respect of its simple ideas, is wholly passive, and receives Made by the
mind. them all from the existence and operations of things, such as sensation or reflection offers them, without being able to make any one idea, experience shows us : but if we attentively consider these ideas I call mixed modes, we are now speaking of, we shall find their original quite different. The mind often exercises an active power in making these several combinations : for it being once furnished with simple ideas, it can put them together in several compositions, and so make variety of complex ideas, without examining whether they exist so together in nature. And hence I think it is that these ideas are called notions, as if they had their original and constant existence more in the thoughts of men, than in the reality of things; and to form such ideas, it sufficed, that the mind puts the parts of them together, and that they were consistent in the understanding, without considering whether they had any real being : though I do not deny, but several of them might be taken from observation, and the existence of several simple ideas so combined, as they are pui together in the understanding. For the man who first framed the idea of hypocrisy, might bave either taken it at first from the observation of one, who made show of good qualities which he had not, or else have framed that idea in his mind, without having any such pattern to fashion it by: for it is evident, that in the beginning of languages and societies of men, several of those coinplex ideas, which were consequent to the con
stitutions established amongst them, must needs have been in the minds of men, before they existed any where else: and that many names that stood for such complex ideas were in use, and so those ideas framed, before the combinations they stood for ever existed. Sometimes
§. 3. Indeed now that languages are got by the
made, and abound with words standing for explication such combinations, an usual way of getting of their
these complex ideas is by the explication names,
of those terms that stand for them. For consisting of a company of simple ideas combined, they may by words, standing for those simple ideas, be represented to the mind of one who understands those words, though that complex combination of simple ideas were never offered to his mind by the real existence of things. Thus a man may cone to have the idea of sacrilege or murder, by enumerating to him the simple ideas wbich these words stand for, without ever seeing either of them committed. The name
§. 4. Every mixed mode consisting of ties the parts many distinct simple ideas, it seems reasonof mixed able to inquire, " whence it has its unity, modes into
“and how such a precise multitude tomes one idea.
“ to make but one idea, since that combi“nation does not always exist together in nature?" To which I answer, it is plain it has its unity from an act of the mind combining those several simple ideas together, and considering them as one complex one, consisting of those parts; and the mark of this union, or that which is looked on generally to complete it, is one name given to that combination. For it is by their names that men commonly regulate their account of their distinct species of mixed modes, seldom allowing or considering any number of simple ideas to make one complex one, but such collections as there be names for. Thus, though the killing of an old man be as fit in nature to be united into one complex idea, as the killing a man's father; yet there being no name standing precisely for the one, as there is the name of parricide to mark the other, it is not taken for a particular complex idea, nor a distinct species of actions from that of killing a young man, or any other man. 9, 5. If we should inquire a little far
The cause ther, to see what it is that occasions men
of making to inake several combinations of simple mixed modes. ideas into distinct, and, as it were, settled modes, and neglect others which, in the nature of things themselves, have as much an aptness to be combined and make distinet ideas,' we shall find the reason of it to be the end of language; which being to mark, or communicate men's thoughts to one another with all the dispatch that may be, they usually make such collections of ideas into complex modes, and affix names to them, as they have frequent use of in their way of living and conversation, leaving others, which they have but seldom an occasion to mention, loose and without names to tie them together ; they rather choosing to enumerate (when they have need) such ideas as make them up, by the particular names that stand for them, than to trouble their memories by multiplying of complex ideas with names to them, which they seldom or never have any occasion to make use of.
$: 6. This shows us how it comes to pass, Why words that there are in every language many par. in our lanticular words, which cannot be rendered guage have by any one single word of another. For the several fasbions, customs and manners of ing in ano
ther. one nation, making several combinations of ideas familiar and necessary in one, which another people have had never any occasion to make, or perhaps so much as taken notice of; names come of course to be annexed to them, to avoid long periphrases in things of daily conversation; and so they become so many distinct complex ideas. in their minds. Thus éspaxiepos ainoiigst the Greeks, and proscriptio amongst the Romans, were words which other languages had no names that exactly answered, because they stood for complex ideas, which were not in the minds of the men of other nations. Where there was no such custom, there was no notion of any such actions; no use of such combinations of ideas as were united, and as it were T3
tied together by those terms; and therefore in other countries there were no names for them. And lan. $ 7. Hence also we may see the reason guages why languages constantly change, take up change.
new, and lay by old terms; because change of customs and opinions bringing with it new combinations of ideas, which it is necessary frequently to think on, and talk about, new names, to avoid long descriptions, are annexed to them, and so they become new species of complex modes. What a number of different ideas are by this means wrapt up in one short sound, and how much of our time and breath is thereby saved, any one will see, who will but take the pains to enumerate all the ideas that either reprieve or appeal stand for; and, instead of either of those names, use a periphrasis, to make any one understand their meaning, Mixed
§. 8. Though I shall have occasion to modes, consider this more at large, when I come where they to treat of words and their use; yet I exist.
could not avoid to take thus much notice here of the names of mixed modes ; which being fleeting and transient combinations of simple ideas, which have but a short existence any where but in the minds of men, and there too have no longer any existence, than whilst they are thought on, have not so much any where the appearance of a constant and lasting existence, as in their names : which are therefore, in this sort of ideas, very apt to be taken for the ideas themselves. For if we should enquire where the idea of a triumph or apotheosis exists, it is evident they could neither of them exist altogether any where in the things themselves, being actions that required time to their performance, and so could never all exist together : and as to the minds of men, where the ideas of these actions are supposed to be lodged, they have there too a very uncertain existence; and therefore we are apt to annex them to the names that excite them in us. How we get
$. 9. There are therefore three ways the ideas of whereby we get the complex ideas of mixed mixed modes.
1. By experience and observation modes. of things themselves. Thus by seeing two