SCOTCH. ENGLISH.
Conform to Conformable to Friends and acquaintances Friends and Acquitance Maltreat Abuse Advert to Attend to Proven, improven, approven Prov'd, improv'd, approv'd Pled Pleaded Incarcerate Imprison Tear to pieces Tear in pieces Drunk, run Drank, ran Fresh weather Open weather Tender Sickly In the long run At long run Notwithstanding of that Notwithstanding that Contented himself to do Contented himself with doing 'Tis a question if 'Tis a question whether Discretion Civility With child to a man With child by a man Out of hand Presently Simply impossible Absolutely impossible A park An enclosure In time coming In time to come Nothing else No other thing Mind it Remember it Denuded Divested Severals Several Some better Something better Anent With regard to Allenarly Solely Alongst. Yet the _English_ say both amid, amidst, among, Along and amongst Evenly Even As I shall answer I protest or declare Cause him do it. Yet 'tis good _English_ to say, make Cause him to do it him do it Marry upon Marry to Learn Teach There, where Thither, whither Effectuate. This word in _English_ Effect means to effect with pains and difficulty.
A wright. Yet 'tis good _English_ A Carpenter to say, a wheelwright Defunct Deceast Evite Avoid Part with child Miscarry Notour Notorious To want it To be without a thing, even though it be not desirable To be difficulted To be puzzled Rebuted Discouraged by repulses For ordinary Usually Think shame Asham'd In favours of In favour of Dubiety Doubtfulness Prejudge Hurt Compete Enter into competition Heritable Hereditary To remeed To remedy Bankier Banker Adduce a proof Produce a proof Superplus Surplus Forfaulture Forfeiture In no event In no case Common soldiers Private men Big with a man Great with a man Bygone Past Debitor Debtor Exeemed Exempted Yesternight Last night Big coat Great coat A chimney A grate Annualrent Interest Tenible argument Good argument Amissing Missing To condescend upon To specify To discharge To forbid To extinguish an obligation To cancel an obligation To depone To depose A compliment A present To inquire at a man To inquire of a man To be angry at a man To be angry with a man To send an errand To send off an errand To furnish goods to him To furnish him with goods To open up To open, or lay open Butter and bread Bread and Butter Pepper and vinegar Vinegar and pepper Paper, pen and ink Pen, ink and paper Readily Probably On a sudden Of a sudden As ever I saw As I ever saw For my share For my part Misgive Fail Rather chuse to buy as sell Rather chuse to buy than sell Deduce Deduct Look't over the window Look't out at the window A pretty enough girl A pretty girl enough 'Tis a week since he left this 'Tis a week since he left this place Come in to the fire Come near the fire To take off a new coat To make up a new suit Alwise Always Cut out his hair Cut off his hair Cry him Call him To crave To dun, to ask payment To get a stomach To get an appetite Vacance Vacation A TREATISE OF HUMAN NATURE.
BEING AN ATTEMPT TO INTRODUCE THE EXPERIMENTAL METHOD OF REASONING INTO MORAL SUBJECTS.
RARA TEMPORUM FELICITAS, UBI SENTIRE, QUÆ VELIS; ET QUÆ SENTIAS, DICERE LICET.
TACITUS.
BOOK I.
OF THE UNDERSTANDING.
_ADVERTISEMENT._ _My design in the present Work is sufficiently explained in the Introduction. The reader must only observe, that all the subjects I have there planned out to myself are not treated in these two volumes.
The subjects of the Understanding and Passions make a complete chain of reasoning by themselves; and I was willing to take advantage of this natural division, in order to try the taste of the Public. If I have the good fortune to meet with success, I shall proceed to the examination of Morals, Politics, and Criticism, which will complete this Treatise of Human Nature. The approbation of the Public I consider as the greatest reward of my labours; but am determined to regard its judgment, whatever it be, as my best instruction._ INTRODUCTION.
Nothing is more usual and more natural for those, who pretend to discover any thing new to the world in philosophy and the sciences, than to insinuate the praises of their own systems, by decrying all those which have been advanced before them. And indeed were they content with lamenting that ignorance, which we still lie under in the most important questions that can come before the tribunal of human reason, there are few, who have an acquaintance with the sciences, that would not readily agree with them. 'Tis easy for one of judgment and learning, to perceive the weak foundation even of those systems, which have obtained the greatest credit, and have carried their pretensions highest to accurate and profound reasoning. Principles taken upon trust, consequences lamely deduced from them, want of coherence in the parts, and of evidence in the whole, these are every where to be met with in the systems of the most eminent philosophers, and seem to have drawn disgrace upon philosophy itself.
Nor is there required such profound knowledge to discover the present imperfect condition of the sciences, but even the rabble without doors may judge from the noise and clamour which they hear, that all goes not well within. There is nothing which is not the subject of debate, and in which men of learning are not of contrary opinions. The most trivial question escapes not our controversy, and in the most momentous we are not able to give any certain decision. Disputes are multiplied, as if every thing was uncertain. Amidst all this bustle, 'tis not reason which carries the prize, but eloquence; and no man needs ever despair of gaining proselytes to the most extravagant hypothesis, who has art enough to represent it in any favourable colours. The victory is not gained by the men at arms, who manage the pike and the sword, but by the trumpeters, drummers, and musicians of the army.
From hence, in my opinion, arises that common prejudice against metaphysical reasonings of all kinds, even amongst those who profess themselves scholars, and have a just value for every other part of literature. By metaphysical reasonings, they do not understand those on any particular branch of science, but every kind of argument which is any way abstruse, and requires some attention to be comprehended.
We have so often lost our labour in such researches, that we commonly reject them without hesitation, and resolve, if we must for ever be a prey to errors and delusions, that they shall at least be natural and entertaining. And, indeed, nothing but the most determined scepticism, along with a great degree of indolence, can justify this aversion to metaphysics. For, if truth be at all within the reach of human capacity, 'tis certain it must lie very deep and abstruse; and to hope we shall arrive at it without pains, while the greatest geniuses have failed with the utmost pains, must certainly be esteemed sufficiently vain and presumptuous. I pretend to no such advantage in the philosophy I am going to unfold, and would esteem it a strong presumption against it, were it so very easy and obvious.
'Tis evident, that all the sciences have a relation, greater or less, to human nature; and that, however wide any of them may seem to run from it, they still return back by one passage or another; Even some measure dependant on the science of MAN; since they lie under the cognizance of men, and are judged of by their powers and faculties.
'Tis impossible to tell what changes and improvements we; might make in these sciences were we thoroughly acquainted with the extent and force of human understanding, and could explain the nature of the ideas we employ, and of the operations we perform in our reasonings. And these improvements are the more to be hoped for in natural religion, as it is not content with instructing us in the nature of superior powers, but carries its views farther, to their disposition towards us, and our duties towards them; and consequently, we ourselves are not only the beings that reason, but also one of the objects concerning which we reason.
If, therefore, the sciences of mathematics, natural philosophy, and natural religion, have such a dependence on the knowledge of man, what may be expected in the other sciences, whose connexion with human nature is more close and intimate? The sole end of logic is to explain the principles and operations of our reasoning faculty, and the nature of our ideas; morals and criticism regard our tastes and sentiments; and politics consider men as united in society, and dependent on each other. In these four sciences of _Logic_, _Morals_, _Criticism_, and _Politics_, is comprehended almost every thing which it can any way import us to be acquainted with, or which can tend either to the improvement or ornament of the human mind.
Here then is the only expedient, from which we can hope for success in our philosophical researches, to leave the tedious lingering method, which we have hitherto followed, and, instead of taking now and then a castle or village on the frontier, to march up directly to the capital or centre of these sciences, to human nature itself; which being once masters of, we may every where else hope for an easy victory. From this station we may extend our conquests over all those sciences, which more intimately concern human life, and may afterwards proceed at leisure, to discover more fully those which are the objects of pure curiosity.
There is no question of importance, whose decision is not comprised in the science of man; and there is none, which can be decided with any certainty, before we become acquainted with that science. In pretending, therefore, to explain the principles of human nature, we in effect propose a complete system of the sciences, built on a foundation almost entirely new, and the only one upon which they can stand with any security.
And, as the science of man is the only solid foundation for the other sciences, so, the only solid foundation we can give to this science itself must be laid on experience and observation. 'Tis no astonishing reflection to consider, that the application of experimental philosophy to moral subjects should come after that to natural, at the distance of above a whole century; since we find in fact, that there was about the same interval betwixt the origins of these sciences; and that, reckoning from Thales to Socrates, the space of time is nearly equal to that betwixt my Lord Bacon and some late philosophers[1] in England, who have begun to put the science of man on a new footing, and have engaged the attention, and excited the curiosity of the public. So true it is, that however other nations may rival us in poetry, and excel us in some other agreeable arts, the improvements in reason and philosophy can only be owing to a land of toleration and of liberty.
Nor ought we to think, that this latter improvement in the science of man will do less honour to our native country than the former in natural philosophy, but ought rather to esteem it a greater glory, upon account of the greater importance of that science, as well as the necessity it lay under of such a reformation. For to me it seems evident, that the essence of the mind being equally unknown to us with that of external bodies, it must be equally impossible to form any notion of its powers and qualities otherwise than from careful and exact experiments, and the observation of those particular effects, which result from its different circumstances and situations. And though we must endeavour to render all our principles as universal as possible, by tracing up our experiments to the utmost, and explaining all effects from the simplest and fewest causes, 'tis still certain we cannot go beyond experience; and any hypothesis, that pretends to discover the ultimate original qualities of human nature, ought at first to be rejected as presumptuous and chimerical.
I do not think a philosopher, who would apply himself so earnestly to the explaining the ultimate principles of the soul, would show himself a great master in that very science of human nature, which he pretends to explain, or very knowing in what is naturally satisfactory to the mind of man. For nothing is more certain, than that despair has almost the same effect upon us with enjoyment, and that we are no sooner acquainted with the impossibility of satisfying any desire, than the desire itself vanishes. When we see, that we have arrived at the utmost extent of human reason, we sit down contented; though we be perfectly satisfied in the main of our ignorance, and perceive that we can give no reason for our most general and most refined principles, beside our experience of their reality; which is the reason of the mere vulgar, and what it required no study at first to have discovered for the most particular and most extraordinary phenomenon. And as this impossibility of making any farther progress is enough to satisfy the reader, so the writer may derive a more delicate satisfaction from the free confession of his ignorance, and from his prudence in avoiding that error, into which so many have fallen, of imposing their conjectures and hypotheses on the world for the most certain principles. When this mutual contentment and satisfaction can be obtained betwixt the master and scholar, I know not what more we can require of our philosophy.
But if this impossibility of explaining ultimate principles should be esteemed a defect in the science of man, I will venture to affirm, that it is a defect common to it with all the sciences, and all the arts, in which we can employ ourselves, whether they be such as are cultivated in the schools of the philosophers, or practised in the shops of the meanest artisans. None of them can go beyond experience, or establish any principles which are not founded on that authority.
Moral philosophy has, indeed, this peculiar disadvantage, which is not found in natural, that in collecting its experiments, it cannot make them purposely, with premeditation, and after such a manner as to satisfy itself concerning every particular difficulty which may arise.
When I am at a loss to know the effects of one body upon another in any situation, I need only put them in that situation, and observe what results from it. But should I endeavour to clear up after the same manner any doubt in moral philosophy, by placing myself in the same case with that which I consider, 'tis evident this reflection and premeditation would so disturb the operation of my natural principles, as must render it impossible to form any just conclusion from the phenomenon. We must, therefore, glean up our experiments in this science from a cautious observation of human life, and take them as they appear in the common course of the world, by men's behaviour in company, in affairs, and in their pleasures. Where experiments of this kind are judiciously collected and compared, we may hope to establish on them a science which will not be inferior in certainty, and will be much superior in utility, to any other of human comprehension.
[1] Mr Locke, my Lord Shaftsbury, Dr Mandeville, Mr Hutchinson, Dr Butler, &c.
BOOK I.
OF THE UNDERSTANDING.
PART I.
OF IDEAS, THEIR ORIGIN, COMPOSITION, CONNEXION, AND ABSTRACTION.
SECTION I.
OF THE ORIGIN OF OUR IDEAS.
All the perceptions of the human mind resolve themselves into two distinct kinds, which I shall call _impressions_ and _ideas_. The difference betwixt these consists in the degrees of force and liveliness, with which they strike upon the mind, and make their way into our thought or consciousness. Those perceptions which enter with most force and violence, we may name _impressions_; and, under this name, I comprehend all our sensations, passions, and emotions, as they make their first appearance in the soul. By _ideas_, I mean the faint images of these in thinking and reasoning; such as, for instance, are all the perceptions excited by the present discourse, excepting only those which arise from the sight and touch, and excepting the immediate pleasure or uneasiness it may occasion. I believe it will not be very necessary to employ many Words, in explaining this distinction. Every one of himself will readily perceive the difference betwixt feeling and thinking. The common degrees of these are easily distinguished; though it is not impossible but, in particular instances, they may very nearly approach to each other. Thus, in sleep, in a fever, in madness, or in any very violent emotions of soul, our ideas may approach to our impressions: as, on the other hand, it sometimes happens, that our impressions are so faint and low, that we cannot distinguish them from our ideas. But, notwithstanding this near resemblance in a few instances, they are in general so very different, that no one can make a scruple to rank them under distinct heads, and assign to each a peculiar name to mark the difference.[1] There is another division of our perceptions, which it will be convenient to observe, and which extends itself both to our impressions and ideas. This division is into _simple_ and _complex_. Simple perceptions, or impressions and ideas, are such as admit of no distinction nor separation. The complex are the contrary to these, and may be distinguished into parts. Though a particular colour, taste and smell, are qualities all united together in this apple, 'tis easy to perceive they are not the same, but are at least distinguishable from each other.
Having, by these divisions, given an order and arrangement to our objects, we may now apply ourselves to consider, with the more accuracy, their qualities and relations. The first circumstance that strikes my eye, is the great resemblance betwixt our impressions and ideas in every other particular, except their degree of force and vivacity. The one seem to be, in a manner, the reflection of the other; so that all the perceptions of the mind are double, and appear both as impressions and ideas. When I shut my eyes, and think of my chamber, the ideas I form are exact representations of the impressions I felt; nor is there any circumstance of the one, which is not to be found in the other. In running over my other perceptions, I find still the same resemblance and representation. Ideas and impressions appear always to correspond to each other. This circumstance seems to me remarkable, and engages my attention for a moment.
Upon a more accurate survey I find I have been carried away too far by the first appearance, and that I must make use of the distinction of perceptions into _simple_ and _complex_, to limit this general decision, _that all our ideas and impressions are resembling_. I observe that many of our complex ideas never had impressions that corresponded to them, and that many of our complex impressions never are exactly copied in ideas. I can imagine to myself such a city as the New Jerusalem, whose pavement is gold, and walls are rubies, though I never saw any such. I have seen Paris; but shall I affirm I can form such an idea of that city, as will perfectly represent all its streets and houses in their real and just proportions?
I perceive, therefore, that though there is, in general, a great resemblance betwixt our _complex_ impressions and ideas, yet the rule is not universally true, that they are exact copies of each other. We may next consider, how the case stands with our _simple_ perceptions.
After the most accurate examination of which I am capable, I venture to affirm, that the rule here holds without any exception, and that every simple idea has a simple impression, which resembles it, and every simple impression a correspondent idea. That idea of red, which we form in the dark, and that impression, which strikes our eyes in sunshine, differ only in degree, not in nature. That the case is the same with all our simple impressions and ideas, 'tis impossible to prove by a particular enumeration of them. Every one may satisfy himself in this point by running over as many as he pleases. But if any one should deny this universal resemblance, I know no way of convincing him, but by desiring him to show a simple impression that has not a correspondent idea, or a simple idea that has not a correspondent impression. If he does not answer this challenge, as 'tis certain he cannot, we may, from his silence and our own observation, establish our conclusion.
Thus we find, that all simple ideas and impressions resemble each other; and, as the complex are formed from them, we may affirm in general, that these two species of perception are exactly correspondent. Having discovered this relation, which requires no farther examination, I am curious to find some other of their qualities. Let us consider, how they stand with regard to their existence, and which of the impressions and ideas are causes, and which effects.
The full examination of this question is the subject of the present treatise; and, therefore, we shall here content ourselves with establishing one general proposition, _That all our simple ideas in their first appearance, are derived from simple impressions, which are correspondent to them, and which they exactly represent_.
In seeking for phenomena to prove this proposition, I find only those of two kinds; but, in each kind the phenomena are obvious, numerous, and conclusive. I first make myself certain, by a new review, of what I have already asserted, that every simple impression is attended with a correspondent idea, and every simple idea with a correspondent impression. From this constant conjunction of resembling perceptions I immediately conclude, that there is a great connexion betwixt our correspondent impressions and ideas, and that the existence of the one has a considerable influence upon that of the other. Such a constant conjunction, in such an infinite number of instances, can never arise from chance; but clearly proves a dependence of the impressions on the ideas, or of the ideas on the impressions. That I may know on which side this dependence lies, I consider the order of their _first appearance_; and find, by constant experience, that the simple impressions always take the precedence of their correspondent ideas, but never appear in the contrary order. To give a child an idea of scarlet or orange, of sweet or bitter, I present the objects, or, in other words, convey to him these impressions; but proceed not so absurdly, as to endeavour to produce the impressions by exciting the ideas. Our ideas, upon their appearance, produce not their correspondent impressions, nor do we perceive any colour, or feel any sensation merely upon thinking of them. On the other hand we find, that any impression, either of the mind or body, is constantly followed by an idea, which resembles it, and is only different in the degrees of force and liveliness. The constant conjunction of our resembling perceptions, is a convincing proof, that the one are the causes of the other; and this priority of the impressions is an equal proof, that our impressions are the causes of our ideas, not our ideas of our impressions.
To confirm this, I consider another plain and convincing phenomenon; which is, that wherever, by any accident, the faculties which give rise to any impressions are obstructed in their operations, as when one is born blind or deaf, not only the impressions are lost, but also their correspondent ideas; so that there never appear in the mind the least traces of either of them. Nor is this only true, where the organs of sensation are entirely destroyed, but likewise where they have never been put in action to produce a particular impression. We cannot form to ourselves a just idea of the taste of a pine-apple, without having actually tasted it.
There is, however, one contradictory phenomenon, which may prove, that 'tis not absolutely impossible for ideas to go before their correspondent impressions. I believe it will readily be allowed, that the several distinct ideas of colours, which enter by the eyes, or those of sounds, which are conveyed by the hearing, are really different from each other, though, at the same time, resembling. Now, if this be true of different colours, it must be no less so of the different shades of the same colour, that each of them produces a distinct idea, independent of the rest. For if this should be denied, 'tis possible, by the continual gradation of shades, to run a colour insensibly into what is most remote from it; and, if you will not allow any of the means to be different, you cannot, without absurdity, deny the extremes to be the same. Suppose, therefore, a person to have enjoyed his sight for thirty years, and to have become perfectly well acquainted with colours of all kinds, excepting one particular shade of blue, for instance, which it never has been his fortune to meet with.
Let all the different shades of that colour, except that single one, be placed before him, descending gradually from the deepest to the lightest; 'tis plain, that he will perceive a blank, where that shade is wanting, and will be sensible that there is a greater distance in that place, betwixt the contiguous colours, than in any other. Now I ask, whether 'tis possible for him, from his own imagination, to supply this deficiency, and raise up to himself the idea of that particular shade, though it had never been conveyed to him by his senses? I believe there are few but will be of opinion that he can; and this may serve as a proof, that the simple ideas are not always derived from the correspondent impressions; though the instance is so particular and singular, that 'tis scarce worth our observing, and does not merit that, for it alone, we should alter our general maxim.
But, besides this exception, it may not be amiss to remark, on this head, that the principle of the priority of impressions to ideas, must be understood with another limitation, viz. that as our ideas are images of our impressions, so we can form secondary ideas, which are images of the primary, as appears from this very reasoning concerning them. This is not, properly speaking, an exception to the rule so much as an explanation of it. Ideas produce the images of themselves in new ideas; but as the first ideas are supposed to be derived from impressions, it still remains true, that all our simple ideas proceed, either mediately or immediately, from their correspondent impressions.
This, then, is the first principle I establish in the science of human nature; nor ought we to despise it because of the simplicity of its appearance. For 'tis remarkable, that the present question concerning the precedency of our impressions or ideas, is the same with what has made so much noise in other terms, when it has been disputed whether there be any _innate ideas_, or whether all ideas be derived from sensation and reflection. We may observe, that in order to prove the ideas of extension and colour not to be innate, philosophers do nothing but show, that they are conveyed by our senses. To prove the ideas of passion and desire not to be innate, they observe, that we have a preceding experience of these emotions in ourselves. Now, if we carefully examine these arguments, we shall find that they prove nothing but that ideas are preceded by other more lively perceptions, from which they are derived, and which they represent. I hope this clear stating of the question will remove all disputes concerning it, and will render this principle of more use in our reasonings, than it seems hitherto to have been.
[1] I here make use of these terms, _impression_ and _idea_, in a sense different from what is usual, and I hope this liberty will be allowed me. Perhaps I rather restore the word idea to its original sense, from which Mr Locke had perverted it, in making it stand for all our perceptions. By the term of impression, I would not be understood to express the manner in which our lively perceptions are produced in the soul, but merely the perceptions themselves; for which there is no particular name, either in the English or any other language that I know of.
SECTION II.
DIVISION OF THE SUBJECT.
Since it appears, that our simple impressions are prior to their correspondent ideas, and that the exceptions are very rare, method seems to require we should examine our impressions before we consider our ideas. Impressions may be divided into two kinds, those of _sensation_, and those of _reflection_. The first kind arises in the soul originally, from unknown causes. The second is derived, in a great measure, from our ideas, and that in the following order. An impression first strikes upon the senses, and makes us perceive heat or cold, thirst or hunger, pleasure or pain, of some kind or other. Of this impression there is a copy taken by the mind, which remains after the impression ceases; and this we call an idea. This idea of pleasure or pain, when it returns upon the soul, produces the new impressions of desire and aversion, hope and fear, which may properly be called impressions of reflection, because derived from it. These again are copied by the memory and imagination, and become ideas; which, perhaps, in their turn, give rise to other impressions and ideas: so that the impressions of reflection are only antecedent to their correspondent ideas, but posterior to those of sensation, and derived from them. The examination of our sensations belongs more to anatomists and natural philosophers than to moral; and, therefore, shall not at present be entered upon. And, as the impressions of reflection, viz. passions, desires, and emotions, which principally deserve our attention, arise mostly from ideas, 'twill be necessary to reverse that method, which at first sight seems most natural; and, in order to explain the nature and principles of the human mind, give a particular account of ideas, before we proceed to impressions. For this reason, I have here chosen to begin with ideas.
SECTION III.
OF THE IDEAS OF THE MEMORY AND IMAGINATION.
We find, by experience, that when any impression has been present with the mind, it again makes its appearance there as an idea; and this it may do after two different ways: either when, in its new appearance, it retains a considerable degree of its first vivacity, and is somewhat intermediate betwixt an impression and an idea; or when it entirely loses that vivacity, and is a perfect idea. The faculty by which we repeat our impressions in the first manner, is called the _memory_, and the other the _imagination_. 'Tis evident, at first sight, that the ideas of the memory are much more lively and strong than those of the imagination, and that the former faculty paints its objects in more distinct colours, than any which are employed by the latter. When we remember any past event, the idea of it flows in upon the mind in a forcible manner; whereas, in the imagination, the perception is faint and languid, and cannot, without difficulty, be preserved by the mind steady and uniform for any considerable time. Here, then, is a sensible difference betwixt one species of ideas and another. But of this more fully hereafter.[2] There is another difference betwixt these two kinds of ideas, which is no less evident, namely, that though neither the ideas of the memory nor imagination, neither the lively nor faint ideas, can make their appearance in the mind, unless their correspondent impressions have gone before to prepare the way for them, yet the imagination is not restrained to the same order and form with the original impressions; while the memory is in a manner tied down in that respect, without any power of variation.