An Essay Concerning Humane Understanding Volume II Part 4

14. Names of mixed Modes stand alway for their real Essences, which are the workmans.h.i.+p of our minds.

Another thing we may observe from what has been said is, That the names of mixed modes always signify (when they have any determined signification) the REAL essences of their species. For, these abstract ideas being the workmans.h.i.+p of the mind, and not referred to the real existence of things, there is no supposition of anything more signified by that name, but barely that complex idea the mind itself has formed; which is all it would have expressed by it; and is that on which all the properties of the species depend, and from which alone they all flow: and so in these the real and nominal essence is the same; which, of what concernment it is to the certain knowledge of general truth, we shall see hereafter.

15. Why their Names are usually got before their Ideas.

This also may show us the reason why for the most part the names of mixed modes are got before the ideas they stand for are perfectly known.

Because there being no species of these ordinarily taken notice of but what have names, and those species, or rather their essences, being abstract complex ideas, made arbitrarily by the mind, it is convenient, if not necessary, to know the names, before one endeavour to frame these complex ideas: unless a man will fill his head with a company of abstract complex ideas, which, others having no names for, he has nothing to do with, but to lay by and forget again. I confess that, in the beginning of languages, it was necessary to have the idea before one gave it the name: and so it is still, where, making a new complex idea, one also, by giving it a new name, makes a new word. But this concerns not languages made, which have generally pretty well provided for ideas which men have frequent occasion to have and communicate; and in such, I ask whether it be not the ordinary method, that children learn the names of mixed modes before they have their ideas? What one of a thousand ever frames the abstract ideas of GLORY and AMBITION, before he has heard the names of them? In simple ideas and substances I grant it is otherwise; which, being such ideas as have a real existence and union in nature, the ideas and names are got one before the other, as it happens.

16. Reason of my being so large on this Subject.

What has been said here of MIXED MODES is, with very little difference, applicable also to RELATIONS; which, since every man himself may observe, I may spare myself the pains to enlarge on: especially, since what I have here said concerning Words in this third Book, will possibly be thought by some to this be much more than what so slight a subject required. I allow it might be brought into a narrower compa.s.s; but I was willing to stay my reader on an argument that appears to me new and a little out of the way, (I am sure it is one I thought not of when I began to write,) that, by searching it to the bottom, and turning it on every side, some part or other might meet with every one's thoughts, and give occasion to the most averse or negligent to reflect on a general miscarriage, which, though of great consequence, is little taken notice of. When it is considered what a pudder is made about ESSENCES, and how much all sorts of knowledge, discourse, and conversation are pestered and disordered by the careless and confused use and application of words, it will perhaps be thought worth while thoroughly to lay it open.

And I shall be pardoned if I have dwelt long on an argument which I think, therefore, needs to be inculcated, because the faults men are usually guilty of in this kind, are not only the greatest hindrances of true knowledge, but are so well thought of as to pa.s.s for it. Men would often see what a small pittance of reason and truth, or possibly none at all, is mixed with those huffing opinions they are swelled with; if they would but look beyond fas.h.i.+onable sounds, and observe what IDEAS are or are not comprehended under those words with which they are so armed at all points, and with which they so confidently lay about them. I shall imagine I have done some service to truth, peace, and learning, if, by any enlargement on this subject, I can make men reflect on their own use of language; and give them reason to suspect, that, since it is frequent for others, it may also be possible for them, to have sometimes very good and approved words in their mouths and writings, with very uncertain, little, or no signification. And therefore it is not unreasonable for them to be wary herein themselves, and not to be unwilling to have them examined by others. With this design, therefore, I shall go on with what I have further to say concerning this matter.

CHAPTER VI.

OF THE NAMES OF SUBSTANCES.

1. The common Names of Substances stand for Sorts.

The common names of substances, as well as other general terms, stand for SORTS: which is nothing else but the being made signs of such complex ideas wherein several particular substances do or might agree, by virtue of which they are capable of being comprehended in one common conception, and signified by one name. I say do or might agree: for though there be but one sun existing in the world, yet the idea of it being abstracted, so that more substances (if there were several) might each agree in it, it is as much a sort as if there were as many suns as there are stars. They want not their reasons who think there are, and that each fixed star would answer the idea the name sun stands for, to one who was placed in a due distance: which, by the way, may show us how much the sorts, or, if you please, GENERA and SPECIES of things (for those Latin terms signify to me no more than the English word sort) depend on such collections of ideas as men have made, and not on the real nature of things; since it is not impossible but that, in propriety of speech, that might be a sun to one which is a star to another.

2. The Essence of each Sort of substance is our abstract Idea to which the name is annexed.

The measure and boundary of each sort or species, whereby it is const.i.tuted that particular sort, and distinguished from others, is that we call its ESSENCE, which is nothing but that abstract idea to which the name is annexed; so that everything contained in that idea is essential to that sort. This, though it be all the essence of natural substances that WE know, or by which we distinguish them into sorts, yet I call it by a peculiar name, the NOMINAL ESSENCE, to distinguish it from the real const.i.tution of substances, upon which depends this nominal essence, and all the properties of that sort; which, therefore, as has been said, may be called the REAL ESSENCE: v.g. the nominal essence of gold is that complex idea the word gold stands for, let it be, for instance, a body yellow, of a certain weight, malleable, fusible, and fixed. But the real essence is the const.i.tution of the insensible parts of that body, on which those qualities and all the other properties of gold depend. How far these two are different, though they are both called essence, is obvious at first sight to discover.

3. The nominal and real Essence different.

For, though perhaps voluntary motion, with sense and reason, joined to a body of a certain shape, be the complex idea to which I and others annex the name MAN, and so be the nominal essence of the species so called: yet n.o.body will say that complex idea is the real essence and source of all those operations which are to be found in any individual of that sort. The foundation of all those qualities which are the ingredients of our complex idea, is something quite different: and had we such a knowledge of that const.i.tution of man; from which his faculties of moving, sensation, and reasoning, and other powers flow, and on which his so regular shape depends, as it is possible angels have, and it is certain his Maker has, we should have a quite other idea of his essence than what now is contained in our definition of that species, be it what it will: and our idea of any individual man would be as far different from what it is now, as is his who knows all the springs and wheels and other contrivances within of the famous clock at Strasburg, from that which a gazing countryman has of it, who barely sees the motion of the hand, and hears the clock strike, and observes only some of the outward appearances.

4. Nothing essential to Individuals.

That ESSENCE, in the ordinary use of the word, relates to sorts, and that it is considered in particular beings no further than as they are ranked into sorts, appears from hence: that, take but away the abstract ideas by which we sort individuals, and rank them under common names, and then the thought of anything essential to any of them instantly vanishes: we have no notion of the one without the other, which plainly shows their relation. It is necessary for me to be as I am; G.o.d and nature has made me so: but there is nothing I have is essential to me.

An accident or disease may very much alter my colour or shape; a fever or fall may take away my reason or memory, or both; and an apoplexy leave neither sense, nor understanding, no, nor life. Other creatures of my shape may be made with more and better, or fewer and worse faculties than I have; and others may have reason and sense in a shape and body very different from mine. None of these are essential to the one or the other, or to any individual whatever, till the mind refers it to some sort or species of things; and then presently, according to the abstract idea of that sort, something is found essential. Let any one examine his own thoughts, and he will find that as soon as he supposes or speaks of essential, the consideration of some species, or the complex idea signified by some general name, comes into his mind; and it is in reference to that that this or that quality is said to be essential.

So that if it be asked, whether it be essential to me or any other particular corporeal being, to have reason? I say, no; no more than it is essential to this white thing I write on to have words in it. But if that particular being be to be counted of the sort MAN, and to have the name MAN given it, then reason is essential to it; supposing reason to be a part of the complex idea the name man stands for: as it is essential to this thing I write on to contain words, if I will give it the name TREATISE, and rank it under that species. So that essential and not essential relate only to our abstract ideas, and the names annexed to them; which amounts to no more than this, That whatever particular thing has not in it those qualities which are contained in the abstract idea which any general term stands for, cannot be ranked under that species, nor be called by that name; since that abstract idea is the very essence of that species.

5. The only essences perceived by us in individual substances are those qualities which ent.i.tle them to receive their names.

Thus, if the idea of BODY with some people be bare extension or s.p.a.ce, then solidity is not essential to body: if others make the idea to which they give the name BODY to be solidity and extension, then solidity is essential to body. That therefore, and that alone, is considered as essential, which makes a part of the complex idea the name of a sort stands for; without which no particular thing can be reckoned of that sort, nor be ent.i.tled to that name. Should there be found a parcel of matter that had all the other qualities that are in iron, but wanted obedience to the loadstone, and would neither be drawn by it nor receive direction from it, would any one question whether it wanted anything essential? It would be absurd to ask, Whether a thing really existing wanted anything essential to it. Or could it be demanded, Whether this made an essential or specific difference or no, since WE have no other measure of essential or specific but our abstract ideas? And to talk of specific differences in NATURE, without reference to general ideas in names, is to talk unintelligibly. For I would ask any one, What is sufficient to make an essential difference in nature between any two particular beings, without any regard had to some abstract idea, which is looked upon as the essence and standard of a species? All such patterns and standards being quite laid aside, particular beings, considered barely in themselves, will be found to have all their qualities equally essential; and everything in each individual will be essential to it; or, which is more, nothing at all. For, though it may be reasonable to ask, Whether obeying the magnet be essential to iron?

yet I think it is very improper and insignificant to ask, whether it be essential to the particular parcel of matter I cut my pen with; without considering it under the name IRON, or as being of a certain species.

And if, as has been said, our abstract ideas, which have names annexed to them, are the boundaries of species, nothing can be essential but what is contained in those ideas.

6. Even the real essences of individual substances imply potential sorts.

It is true, I have often mentioned a REAL ESSENCE, distinct in substances from those abstract ideas of them, which I call their nominal essence. By this real essence I mean, that real const.i.tution of anything, which is the foundation of all those properties that are combined in, and are constantly found to co-exist with the nominal essence; that particular const.i.tution which everything has within itself, without any relation to anything without it. But essence, even in this sense, RELATES TO A SORT, AND SUPPOSES A SPECIES. For, being that real const.i.tution on which the properties depend, it necessarily supposes a sort of things, properties belonging only to species, and not to individuals: v. g. supposing the nominal essence of gold to be a body of such a peculiar colour and weight, with malleability and fusibility, the real essence is that const.i.tution of the parts of matter on which these qualities and their union depend; and is also the foundation of its solubility in aqua regia and other properties, accompanying that complex idea. Here are essences and properties, but all upon supposition of a sort or general abstract idea, which is considered as immutable; but there is no individual parcel of matter to which any of these qualities are so annexed as to be essential to it or inseparable from it. That which is essential belongs to it as a condition whereby it is of this or that sort: but take away the consideration of its being ranked under the name of some abstract idea, and then there is nothing necessary to it, nothing inseparable from it. Indeed, as to the real essences of substances, we only suppose their being, without precisely knowing what they are; but that which annexes them still to the species is the nominal essence, of which they are the supposed foundation and cause.

7. The nominal Essence bounds the Species to us.

The next thing to be considered is, by which of those essences it is that substances are determined into sorts or species; and that, it is evident, is by the nominal essence. For it is that alone that the name, which is the mark of the sort, signifies. It is impossible, therefore, that anything should determine the sorts of things, which WE rank under general names, but that idea which that name is designed as a mark for; which is that, as has been shown, which we call nominal essence. Why do we say this is a horse, and that a mule; this is an animal, that an herb? How comes any particular thing to be of this or that sort, but because it has that nominal essence; or, which is all one, agrees to that abstract idea, that name is annexed to? And I desire any one but to reflect on his own thoughts, when he hears or speaks any of those or other names of substances, to know what sort of essences they stand for.

8. The nature of Species as formed by us.

And that the species of things to us are nothing but the ranking them under distinct names, according to the complex ideas in US, and not according to precise, distinct, real essences in THEM, is plain from hence:--That we find many of the individuals that are ranked into one sort, called by one common name, and so received as being of one species, have yet qualities, depending on their real const.i.tutions, as far different one from another as from others from which they are accounted to differ specifically. This, as it is easy to be observed by all who have to do with natural bodies, so chemists especially are often, by sad experience, convinced of it, when they, sometimes in vain, seek for the same qualities in one parcel of sulphur, antimony, or vitriol, which they have found in others. For, though they are bodies of the same species, having the same nominal essence, under the same name, yet do they often, upon severe ways of examination, betray qualities so different one from another, as to frustrate the expectation and labour of very wary chemists. But if things were distinguished into species, according to their real essences, it would be as impossible to find different properties in any two individual substances of the same species, as it is to find different properties in two circles, or two equilateral triangles. That is properly the essence to US, which determines every particular to this or that CLa.s.sIS; or, which is the same thing, to this or that general name: and what can that be else, but that abstract idea to which that name is annexed; and so has, in truth, a reference, not so much to the being of particular things, as to their general denominations?

9. Not the real Essence, or texture of parts, which we know not.

Nor indeed can we rank and sort things, and consequently (which is the end of sorting) denominate them, by their real essences; because we know them not. Our faculties carry us no further towards the knowledge and distinction of substances, than a collection of THOSE SENSIBLE IDEAS WHICH WE OBSERVE IN THEM; which, however made with the greatest diligence and exactness we are capable of, yet is more remote from the true internal const.i.tution from which those qualities flow, than, as I said, a countryman's idea is from the inward contrivance of that famous clock at Strasburg, whereof he only sees the outward figure and motions.

There is not so contemptible a plant or animal, that does not confound the most enlarged understanding. Though the familiar use of things about us take off our wonder, yet it cures not our ignorance. When we come to examine the stones we tread on, or the iron we daily handle, we presently find we know not their make; and can give no reason of the different qualities we find in them. It is evident the internal const.i.tution, whereon their properties depend, is unknown to us: for to go no further than the grossest and most obvious we can imagine amongst them, What is that texture of parts, that real essence, that makes lead and antimony fusible, wood and stones not? What makes lead and iron malleable, antimony and stones not? And yet how infinitely these come short of the fine contrivances and inconceivable real essences of plants or animals, every one knows. The workmans.h.i.+p of the all-wise and powerful G.o.d in the great fabric of the universe, and every part thereof, further exceeds the capacity and comprehension of the most inquisitive and intelligent man, than the best contrivance of the most ingenious man doth the conceptions of the most ignorant of rational creatures. Therefore we in vain pretend to range things into sorts, and dispose them into certain cla.s.ses under names, by their real essences, that are so far from our discovery or comprehension. A blind man may as soon sort things by their colours, and he that has lost his smell as well distinguish a lily and a rose by their odours, as by those internal const.i.tutions which he knows not. He that thinks he can distinguish sheep and goats by their real essences, that are unknown to him, may be pleased to try his skill in those species called Ca.s.sIOWARY and QUERECHINCHIO; and by their internal real essences determine the boundaries of those species, without knowing the complex idea of sensible qualities that each of those names stand for, in the countries where those animals are to be found.

10. Not the substantial Form, which know Not.

Those, therefore, who have been taught that the several species of substances had their distinct internal SUBSTANTIAL FORMS, and that it was those FORMS which made the distinction of substances into their true species and genera, were led yet further out of the way by having their minds set upon fruitless inquiries after 'substantial forms'; wholly unintelligible, and whereof we have scarce so much as any obscure or confused conception in general.

11. That the Nominal Essence is that only whereby we distinguish Species of Substances, further evident, from our ideas of finite Spirits and of G.o.d.

That our ranking and distinguis.h.i.+ng natural substances into species consists in the nominal essences the mind makes, and not in the real essences to be found in the things themselves, is further evident from our ideas of spirits. For the mind getting, only by reflecting on its own operations, those simple ideas which it attributes to spirits, it hath or can have no other notion of spirit but by attributing all those operations it finds in itself to a sort of beings; without consideration of matter. And even the most advanced notion we have of G.o.d is but attributing the same simple ideas which we have got from reflection on what we find in ourselves, and which we conceive to have more perfection in them than would be in their absence; attributing, I say, those simple ideas to Him in an unlimited degree. Thus, having got from reflecting on ourselves the idea of existence, knowledge, power and pleasure--each of which we find it better to have than to want; and the more we have of each the better--joining all these together, with infinity to each of them, we have the complex idea of an eternal, omniscient, omnipotent, infinitely wise and happy being. And though we are told that there are different species of angels; yet we know not how to frame distinct specific ideas of them: not out of any conceit that the existence of more species than one of spirits is impossible; but because having no more simple ideas (nor being able to frame more) applicable to such beings, but only those few taken from ourselves, and from the actions of our own minds in thinking, and being delighted, and moving several parts of our bodies; we can no otherwise distinguish in our conceptions the several species of spirits, one from another, but by attributing those operations and powers we find in ourselves to them in a higher or lower degree; and so have no very distinct specific ideas of spirits, except only of G.o.d, to whom we attribute both duration and all those other ideas with infinity; to the other spirits, with limitation: nor, as I humbly conceive, do we, between G.o.d and them in our ideas, put any difference, by any number of simple ideas which we have of one and not of the other, but only that of infinity. All the particular ideas of existence, knowledge, will, power, and motion, &c., being ideas derived from the operations of our minds, we attribute all of them to all sorts of spirits, with the difference only of degrees; to the utmost we can imagine, even infinity, when we would frame as well as we can an idea of the First Being; who yet, it is certain, is infinitely more remote, in the real excellency of his nature, from the highest and perfectest of all created beings, than the greatest man, nay, purest seraph, is from the most contemptible part of matter; and consequently must infinitely exceed what our narrow understandings can conceive of Him.

12. Of finite Spirits there are probably numberless Species in a continuous series of gradations.

It is not impossible to conceive, nor repugnant to reason, that there may be many species of spirits, as much separated and diversified one from another by distinct properties whereof we have no ideas, as the species of sensible things are distinguished one from another by qualities which we know and observe in them. That there should be more species of intelligent creatures above us, than there are of sensible and material below us, is probable to me from hence: that in all the visible corporeal world, we see no chasms or gaps. All quite down from us the descent is by easy steps, and a continued series of things, that in each remove differ very little one from the other. There are fishes that have wings, and are not strangers to the airy region: and there are some birds that are inhabitants of the water, whose blood is cold as fishes, and their flesh so like in taste that the scrupulous are allowed them on fish-days. There are animals so near of kin both to birds and beasts that they are in the middle between both: amphibious animals link the terrestrial and aquatic together; seals live at land and sea, and porpoises have the warm blood and entrails of a hog; not to mention what is confidently reported of mermaids, or sea-men. There are some brutes that seem to have as much knowledge and reason as some that are called men: and the animal and vegetable kingdoms are so nearly joined, that, if you will take the lowest of one and the highest of the other, there will scarce be perceived any great difference between them: and so on, till we come to the lowest and the most inorganical parts of matter, we shall find everywhere that the several species are linked together, and differ but in almost insensible degrees. And when we consider the infinite power and wisdom of the Maker, we have reason to think that it is suitable to the magnificent harmony of the universe, and the great design and infinite goodness of the Architect, that the species of creatures should also, by gentle degrees, ascend upward from us toward his infinite perfection, as we see they gradually descend from us downwards: which if it be probable, we have reason then to be persuaded that there are far more species of creatures above us than there are beneath; we being, in degrees of perfection, much more remote from the infinite being of G.o.d than we are from the lowest state of being, and that which approaches nearest to nothing. And yet of all those distinct species, for the reasons abovesaid, we have no clear distinct ideas.

13. The Nominal Essence that of the Species, as conceived by us, proved from Water and Ice.

But to return to the species of corporeal substances. If I should ask any one whether ice and water were two distinct species of things, I doubt not but I should be answered in the affirmative: and it cannot be denied but he that says they are two distinct species is in the right.

But if an Englishman bred in Jamaica, who perhaps had never seen nor heard of ice, coming into England in the winter, find the water he put in his basin at night in a great part frozen in the morning, and, not knowing any peculiar name it had, should call it hardened water; I ask whether this would be a new species to him, different from water? And I think it would be answered here, It would not be to him a new species, no more than congealed jelly, when it is cold, is a distinct species from the same jelly fluid and warm; or than liquid gold in the furnace is a distinct species from hard gold in the hands of a workman. And if this be so, it is plain that OUR DISTINCT SPECIES are NOTHING BUT DISTINCT COMPLEX IDEAS, WITH DISTINCT NAMES ANNEXED TO THEM. It is true every substance that exists has its peculiar const.i.tution, whereon depend those sensible qualities and powers we observe in it; but the ranking of things into species (which is nothing but sorting them under several t.i.tles) is done by us according to the ideas that WE have of them: which, though sufficient to distinguish them by names, so that we may be able to discourse of them when we have them not present before us; yet if we suppose it to be done by their real internal const.i.tutions, and that things existing are distinguished by nature into species, by real essences, according as we distinguish them into species by names, we shall be liable to great mistakes.

14. Difficulties in the supposition of a certain number of real Essences

To distinguish substantial beings into species, according to the usual supposition, that there are certain precise essences or forms of things, whereby all the individuals existing are, by nature distinguished into species, these things are necessary:--