An Essay Concerning Human Understanding Volume I Part 27

CREATION, ANNIHILATION, contain in them no idea of the action or manner whereby they are produced, but barely of the cause, and the thing done.

And when a countryman says the cold freezes water, though the word freezing seems to import some action, yet truly it signifies nothing but the effect, viz. that water that was before fluid is become hard and consistent, without containing any idea of the action whereby it is done.

12. Mixed Modes made also of other Ideas than those of Power and Action.

I think I shall not need to remark here that, though power and action make the greatest part of mixed modes, marked by names, and familiar in the minds and mouths of men, yet other simple ideas, and their several combinations, are not excluded: much less, I think, will it be necessary for me to enumerate all the mixed modes which have been settled, with names to them. That would be to make a dictionary of the greatest part of the words made use of in divinity, ethics, law, and politics, and several other sciences. All that is requisite to my present design, is to show what sort of ideas those are which I call mixed modes; how the mind comes by them; and that they are compositions made up of simple ideas got from sensation and reflection; which I suppose I have done.

CHAPTER XXIII.

OF OUR COMPLEX IDEAS OF SUBSTANCES.

The mind being, as I have declared, furnished with a great number of the simple ideas, conveyed in by the senses as they are found in exterior things, or by reflection on its own operations, takes notice also that a certain number of these simple ideas go constantly together; which being presumed to belong to one thing, and words being suited to common apprehensions, and made use of for quick dispatch are called, so united in one subject, by one name; which, by inadvertency, we are apt afterward to talk of and consider as one simple idea, which indeed is a complication of many ideas together: because, as I have said, not imagining how these simple ideas CAN subsist by themselves, we accustom ourselves to suppose some SUBSTRATUM wherein they do subsist, and from which they do result, which therefore we call SUBSTANCE.

2. Our obscure Idea of Substance in general.

So that if any one will examine himself concerning his notion of pure substance in general, he will find he has no other idea of it at all, but only a supposition of he knows not what SUPPORT of such qualities which are capable of producing simple ideas in us; which qualities are commonly called accidents. If any one should be asked, what is the subject wherein colour or weight inheres, he would have nothing to say, but the solid extended parts; and if he were demanded, what is it that solidity and extension adhere in, he would not be in a much better case than the Indian before mentioned who, saying that the world was supported by a great elephant, was asked what the elephant rested on; to which his answer was--a great tortoise: but being again pressed to know what gave support to the broad-backed tortoise, replied--SOMETHING, HE KNEW NOT WHAT. And thus here, as in all other cases where we use words without having clear and distinct ideas, we talk like children: who, being questioned what such a thing is, which they know not, readily give this satisfactory answer, that it is SOMETHING: which in truth signifies no more, when so used, either by children or men, but that they know not what; and that the thing they pretend to know, and talk of, is what they have no distinct idea of at all, and so are perfectly ignorant of it, and in the dark. The idea then we have, to which we give the GENERAL name substance, being nothing but the supposed, but unknown, support of those qualities we find existing, which we imagine cannot subsist SINE RE SUBSTANTE, without something to support them, we call that support SUBSTANTIA; which, according to the true import of the word, is, in plain English, standing under or upholding.

3. Of the Sorts of Substances.

An obscure and relative idea of SUBSTANCE IN GENERAL being thus made we come to have the ideas of PARTICULAR SORTS OF SUBSTANCES, by collecting SUCH combinations of simple ideas as are, by experience and observation of men's senses, taken notice of to exist together; and are therefore supposed to flow from the particular internal const.i.tution, or unknown essence of that substance. Thus we come to have the ideas of a man, horse, gold, water, &c.; of which substances, whether any one has any other CLEAR idea, further than of certain simple ideas co-existent together, I appeal to every one's own experience. It is the ordinary qualities observable in iron, or a diamond, put together, that make the true complex idea of those substances, which a smith or a jeweller commonly knows better than a philosopher; who, whatever SUBSTANTIAL FORMS he may talk of, has no other idea of those substances, than what is framed by a collection of those simple ideas which are to be found in them: only we must take notice, that our complex ideas of substances, besides all those simple ideas they are made up of, have always the confused idea of something to which they belong, and in which they subsist: and therefore when we speak of any sort of substance, we say it is a thing having such or such qualities; as body is a thing that is extended, figured, and capable of motion; spirit, a thing capable of thinking; and so hardness, friability, and power to draw iron, we say, are qualities to be found in a loadstone. These, and the like fas.h.i.+ons of speaking, intimate that the substance is supposed always SOMETHING BESIDES the extension, figure, solidity, motion, thinking, or other observable ideas, though we know not what it is.

4. No clear or distinct idea of Substance in general.

Hence, when we talk or think of any particular sort of corporeal substances, as horse, stone, &c., though the idea we have of either of them be but the complication or collection of those several simple ideas of sensible qualities, which we used to find united in the thing called horse or stone; yet, BECAUSE WE CANNOT CONCEIVE HOW THEY SHOULD SUBSIST ALONE, NOR ONE IN ANOTHER, we suppose them existing in and supported by some common subject; which support we denote by the name substance, though it be certain we have no clear or distinct idea of that thing we suppose a support.

5. As clear an Idea of spiritual substance as of corporeal substance.

The same thing happens concerning the operations of the mind, viz.

thinking, reasoning, fearing, &c., which we concluding not to subsist of themselves, nor apprehending how they can belong to body, or be produced by it, we are apt to think these the actions of some other SUBSTANCE, which we call SPIRIT; whereby yet it is evident that, having no other idea or notion of matter, but something wherein those many sensible qualities which affect our senses do subsist; by supposing a substance wherein thinking, knowing, doubting, and a power of moving, &c., do subsist, we have as clear a notion of the substance of spirit, as we have of body; the one being supposed to be (without knowing what it is) the SUBSTRATUM to those simple ideas we have from without; and the other supposed (with a like ignorance of what it is) to be the SUBSTRATUM to those operations we experiment in ourselves within. It is plain then, that the idea of CORPOREAL SUBSTANCE in matter is as remote from our conceptions and apprehensions, as that of SPIRITUAL SUBSTANCE, or spirit: and therefore, from our not having, any notion of the substance of spirit, we can no more conclude its non-existence, than we can, for the same reason, deny the existence of body; it being as rational to affirm there is no body, because we have no clear and distinct idea of the substance of matter, as to say there is no spirit, because we have no clear and distinct idea of the substance of a spirit.

6. Our ideas of particular Sorts of Substances.

Whatever therefore be the secret abstract nature of substance in general, all the ideas we have of particular distinct sorts of substances are nothing but several combinations of simple ideas, co-existing in such, though unknown, cause of their union, as makes the whole subsist of itself. It is by such combinations of simple ideas, and nothing else, that we represent particular sorts of substances to ourselves; such are the ideas we have of their several species in our minds; and such only do we, by their specific names, signify to others, v.g. man, horse, sun, water, iron: upon hearing which words, every one who understands the language, frames in his mind a combination of those several simple ideas which he has usually observed, or fancied to exist together under that denomination; all which he supposes to rest in and be, as it were, adherent to that unknown common subject, which inheres not in anything else. Though, in the meantime, it be manifest, and every one, upon inquiry into his own thoughts, will find, that he has no other idea of any substance, v.g. let it be gold, horse, iron, man, vitriol, bread, but what he has barely of those sensible qualities, which he supposes to inhere; with a supposition of such a substratum as gives, as it were, a support to those qualities or simple ideas, which he has observed to exist united together. Thus, the idea of the sun,--what is it but an aggregate of those several simple ideas, bright, hot, roundish, having a constant regular motion, at a certain distance from us, and perhaps some other: as he who thinks and discourses of the sun has been more or less accurate in observing those sensible qualities, ideas, or properties, which are in that thing which he calls the sun.

7. Their active and pa.s.sive Powers a great part of our complex Ideas of Substances.

For he has the perfectest idea of any of the particular sorts of substances, who has gathered, and put together, most of those simple ideas which do exist in it; among which are to be reckoned its active powers, and pa.s.sive capacities, which, though not simple ideas, yet in this respect, for brevity's sake, may conveniently enough be reckoned amongst them. Thus, the power of drawing iron is one of the ideas of the complex one of that substance we call a loadstone; and a power to be so drawn is a part of the complex one we call iron: which powers pa.s.s for inherent qualities in those subjects. Because every substance, being as apt, by the powers we observe in it, to change some sensible qualities in other subjects, as it is to produce in us those simple ideas which we receive immediately from it, does, by those new sensible qualities introduced into other subjects, discover to us those powers which do thereby mediately affect our senses, as regularly as its sensible qualities do it immediately: v. g. we immediately by our senses perceive in fire its heat and colour; which are, if rightly considered, nothing but powers in it to produce those ideas in US: we also by our senses perceive the colour and brittleness of charcoal, whereby we come by the knowledge of another power in fire, which it has to change the colour and consistency of WOOD. By the former, fire immediately, by the latter, it mediately discovers to us these several powers; which therefore we look upon to be a part of the qualities of fire, and so make them a part of the complex idea of it. For all those powers that we take cognizance of, terminating only in the alteration of some sensible qualities in those subjects on which they operate, and so making them exhibit to us new sensible ideas, therefore it is that I have reckoned these powers amongst the simple ideas which make the complex ones of the sorts of substances; though these powers considered in themselves, are truly complex ideas. And in this looser sense I crave leave to be understood, when I name any of these POTENTIALITIES among the simple ideas which we recollect in our minds when we think of PARTICULAR SUBSTANCES. For the powers that are severally in them are necessary to be considered, if we will have true distinct notions of the several sorts of substances.

8. And why.

Nor are we to wonder that powers make a great part of our complex ideas of substances; since their secondary qualities are those which in most of them serve princ.i.p.ally to distinguish substances one from another, and commonly make a considerable part of the complex idea of the several sorts of them. For, our senses failing us in the discovery of the bulk, texture, and figure of the minute parts of bodies, on which their real const.i.tutions and differences depend, we are fain to make use of their secondary qualities as the characteristical notes and marks whereby to frame ideas of them in our minds, and distinguish them one from another: all which secondary qualities, as has been shown, are nothing but bare powers. For the colour and taste of opium are, as well as its soporific or anodyne virtues, mere powers, depending on its primary qualities, whereby it is fitted to produce different operations on different parts of our bodies.

9. Three sorts of Ideas make our complex ones of Corporeal Substances.

The ideas that make our complex ones of corporeal substances, are of these three sorts. First, the ideas of the primary qualities of things, which are discovered by our senses, and are in them even when we perceive them not; such are the bulk, figure, number, situation, and motion of the parts of bodies; which are really in them, whether we take notice of them or not. Secondly, the sensible secondary qualities, which, depending on these, are nothing but the powers those substances have to produce several ideas in us by our senses; which ideas are not in the things themselves, otherwise than as anything is in its cause.

Thirdly, the aptness we consider in any substance, to give or receive such alterations of primary qualities, as that the substance so altered should produce in us different ideas from what it did before; these are called active and pa.s.sive powers: all which powers, as far as we have any notice or notion of them, terminate only in sensible simple ideas.

For whatever alteration a loadstone has the power to make in the minute particles of iron, we should have no notion of any power it had at all to operate on iron, did not its sensible motion discover it: and I doubt not, but there are a thousand changes, that bodies we daily handle have a power to cause in one another, which we never suspect, because they never appear in sensible effects.

10. Powers thus make a great Part of our complex Ideas of particular Substances.

POWERS therefore justly make a great part of our complex ideas of substances. He that will examine his complex idea of gold, will find several of its ideas that make it up to be only powers; as the power of being melted, but of not spending itself in the fire; of being dissolved in AQUA REGIA, are ideas as necessary to make up our complex idea of gold, as its colour and weight: which, if duly considered, are also nothing but different powers. For, to speak truly, yellowness is not actually in gold, but is a power in gold to produce that idea in us by our eyes, when placed in a due light: and the heat, which we cannot leave out of our ideas of the sun, is no more really in the sun, than the white colour it introduces into wax. These are both equally powers in the sun, operating, by the motion and figure of its sensible parts, so on a man, as to make him have the idea of heat; and so on wax, as to make it capable to produce in a man the idea of white.

11. The now secondary Qualities of Bodies would disappear, if we could discover the primary ones of their minute Parts.

Had we senses acute enough to discern the minute particles of bodies, and the real const.i.tution on which their sensible qualities depend, I doubt not but they would produce quite different ideas in us: and that which is now the yellow colour of gold, would then disappear, and instead of it we should see an admirable texture of parts, of a certain size and figure. This microscopes plainly discover to us; for what to our naked eyes produces a certain colour, is, by thus augmenting the acuteness of our senses, discovered to be quite a different thing; and the thus altering, as it were, the proportion of the bulk of the minute parts of a coloured object to our usual sight, produces different ideas from what it did before. Thus, sand or pounded gla.s.s, which is opaque, and white to the naked eye, is pellucid in a microscope; and a hair seen in this way, loses its former colour, and is, in a great measure, pellucid, with a mixture of some bright sparkling colours, such as appear from the refraction of diamonds, and other pellucid bodies.

Blood, to the naked eye, appears all red; but by a good microscope, wherein its lesser parts appear, shows only some few globules of red, swimming in a pellucid liquor, and how these red globules would appear, if gla.s.ses could be found that could yet magnify them a thousand or ten thousand times more, is uncertain.

12. Our Faculties for Discovery of the Qualities and powers of Substances suited to our State.

The infinite wise Contriver of us, and all things about us, hath fitted our senses, faculties, and organs, to the conveniences of life, and the business we have to do here. We are able, by our senses, to know and distinguish things: and to examine them so far as to apply them to our uses, and several ways to accommodate the exigences of this life. We have insight enough into their admirable contrivances and wonderful effects, to admire and magnify the wisdom, power and goodness of their Author. Such a knowledge as this which is suited to our present condition, we want not faculties to attain. But it appears not that G.o.d intended we should have a perfect, clear, and adequate knowledge of them: that perhaps is not in the comprehension of any finite being. We are furnished with faculties (dull and weak as they are) to discover enough in the creatures to lead us to the knowledge of the Creator, and the knowledge of our duty; and we are fitted well enough with abilities to provide for the conveniences of living: these are our business in this world. But were our senses altered, and made much quicker and acuter, the appearance and outward scheme of things would have quite another face to us; and, I am apt to think, would be inconsistent with our being, or at least wellbeing, in the part of the universe which we inhabit. He that considers how little our const.i.tution is able to bear a remove into part of this air, not much higher than that we commonly breathe in, will have reason to be satisfied, that in this globe of earth allotted for our mansion, the all-wise Architect has suited our organs, and the bodies that are to affect them, one to another. If our sense of hearing were but a thousand times quicker than it is, how would a perpetual noise distract us. And we should in the quietest retirement be less able to sleep or meditate than in the middle of a sea-fight.

Nay, if that most instructive of our senses, seeing, were in any man a thousand or a hundred thousand times more acute than it is by the best microscope, things several millions of times less than the smallest object of his sight now would then be visible to his naked eyes, and so he would come nearer to the discovery of the texture and motion of the minute parts of corporeal things; and in many of them, probably get ideas of their internal const.i.tutions: but then he would be in a quite different world from other people: nothing would appear the same to him and others: the visible ideas of everything would be different. So that I doubt, whether he and the rest of men could discourse concerning the objects of sight, or have any communication about colours, their appearances being so wholly different. And perhaps such a quickness and tenderness of sight could not endure bright suns.h.i.+ne, or so much as open daylight; nor take in but a very small part of any object at once, and that too only at a very near distance. And if by the help of such MICROSCOPICAL EYES (if I may so call them) a man could penetrate further than ordinary into the secret composition and radical texture of bodies, he would not make any great advantage by the change, if such an acute sight would not serve to conduct him to the market and exchange; if he could not see things he was to avoid, at a convenient distance; nor distinguish things he had to do with by those sensible qualities others do. He that was sharp-sighted enough to see the configuration of the minute particles of the spring of a clock, and observe upon what peculiar structure and impulse its elastic motion depends, would no doubt discover something very admirable: but if eyes so framed could not view at once the hand, and the characters of the hour-plate, and thereby at a distance see what o'clock it was, their owner could not be much benefited by that acuteness; which, whilst it discovered the secret contrivance of the parts of the machine, made him lose its use.

13. Conjecture about the corporeal organs of some Spirits.

And here give me leave to propose an extravagant conjecture of mine, viz. That since we have some reason (if there be any credit to be given to the report of things that our philosophy cannot account for) to imagine, that Spirits can a.s.sume to themselves bodies of different bulk, figure, and conformation of parts--whether one great advantage some of them have over us may not lie in this, that they can so frame and shape to themselves organs of sensation or perception, as to suit them to their present design, and the circ.u.mstances of the object they would consider. For how much would that man exceed all others in knowledge, who had but the faculty so to alter the structure of his eyes, that one sense, as to make it capable of all the several degrees of vision which the a.s.sistance of gla.s.ses (casually at first lighted on) has taught us to conceive? What wonders would he discover, who could so fit his eyes to all sorts of objects, as to see when he pleased the figure and motion of the minute particles in the blood, and other juices of animals, as distinctly as he does, at other times, the shape and motion of the animals themselves? But to us, in our present state, unalterable organs, so contrived as to discover the figure and motion of the minute parts of bodies, whereon depend those sensible qualities we now observe in them, would perhaps be of no advantage. G.o.d has no doubt made them so as is best for us in our present condition. He hath fitted us for the neighbourhood of the bodies that surround us, and we have to do with; and though we cannot, by the faculties we have, attain to a perfect knowledge of things, yet they will serve us well enough for those ends above-mentioned, which are our great concernment. I beg my reader's pardon for laying before him so wild a fancy concerning the ways of perception of beings above us; but how extravagant soever it be, I doubt whether we can imagine anything about the knowledge of angels but after this manner, some way or other in proportion to what we find and observe in ourselves. And though we cannot but allow that the infinite power and wisdom of G.o.d may frame creatures with a thousand other faculties and ways of perceiving things without them than what we have, yet our thoughts can go no further than our own: so impossible it is for us to enlarge our very guesses beyond the ideas received from our own sensation and reflection. The supposition, at least, that angels do sometimes a.s.sume bodies, needs not startle us; since some of the most ancient and most learned Fathers of the church seemed to believe that they had bodies: and this is certain, that their state and way of existence is unknown to us.

14. Our specific Ideas of Substances.

But to return to the matter in hand,--the ideas we have of substances, and the ways we come by them. I say, our SPECIFIC ideas of substances are nothing else but A COLLECTION OF CERTAIN NUMBER OF SIMPLE IDEAS, CONSIDERED AS UNITED IN ONE THING. These ideas of substances, though they are commonly simple apprehensions, and the names of them simple terms, yet in effect are complex and compounded. Thus the idea which an Englishman signifies by the name swan, is white colour, long neck, red beak, black legs, and whole feet, and all these of a certain size, with a power of swimming in the water, and making a certain kind of noise, and perhaps, to a man who has long observed this kind of birds, some other properties: which all terminate in sensible simple ideas, all united in one common subject.

15. Our Ideas of spiritual Substances, as clear as of bodily Substances.

Besides the complex ideas we have of material sensible substances, of which I have last spoken,--by the simple ideas we have taken from those operations of our own minds, which we experiment daily in ourselves, as thinking, understanding, willing, knowing, and power of beginning motion, &c., co-existing in some substance, we are able to frame the COMPLEX IDEA OF AN IMMATERIAL SPIRIT. And thus, by putting together the ideas of thinking, perceiving, liberty, and power of moving themselves and other things, we have as clear a perception and notion of immaterial substances as we have of material. For putting together the ideas of thinking and willing, or the power of moving or quieting corporeal motion, joined to substance, of which we have no distinct idea, we have the idea of an immaterial spirit; and by putting together the ideas of coherent solid parts, and a power of being moved joined with substance, of which likewise we have no positive idea, we have the idea of matter.

The one is as clear and distinct an idea as the other: the idea of thinking, and moving a body, being as clear and distinct ideas as the ideas of extension, solidity, and being moved. For our idea of substance is equally obscure, or none at all, in both: it is but a supposed I know not what, to support those ideas we call accidents. It is for want of reflection that we are apt to think that our senses show us nothing but material things. Every act of sensation, when duly considered, gives us an equal view of both parts of nature, the corporeal and spiritual. For whilst I know, by seeing or hearing, &c., that there is some corporeal being without me, the object of that sensation, I do more certainly know, that there is some spiritual being within me that sees and hears.

This, I must be convinced, cannot be the action of bare insensible matter; nor ever could be, without an immaterial thinking being.

16. No Idea of abstract Substance either in Body or Spirit.

By the complex idea of extended, figured, coloured, and all other sensible qualities, which is all that we know of it, we are as far from the idea of the substance of body, as if we knew nothing at all: nor after all the acquaintance and familiarity which we imagine we have with matter, and the many qualities men a.s.sure themselves they perceive and know in bodies, will it perhaps upon examination be found, that they have any more or clearer primary ideas belonging to body, than they have belonging to immaterial spirit.