from so intelligent a creature as man; and therefore he has done it.
This argument, if it be of any force, will prove much more than those who use it in this case expect from it. For, if we may conclude that God hath done for men all that men shall judge is best for them, because it is suitable to his goodness so to do, it will prove, not only that God has imprinted on the minds of men an idea of himself, but that he hath plainly stamped there, in fair characters, all that men ought to know or believe of him; all that they ought to do in obedience to his will; and that he hath given them a will and affections conformable to it. This, no doubt, every one will think better for men, than that they should, in the dark, grope after knowledge, as St. Paul tells us all nations did after God (Acts xvii. 27); than that their wills should clash with their understandings, and their appetites cross their duty. The Romanists say it is best for men, and so suitable to the goodness of God, that there should be an infallible judge of controversies on earth; and therefore there is one. And I, by the same reason, say it is better for men that every man himself should be infallible. I leave them to consider, whether, by the force of this argument, they shall think that every man IS so. I think it a very good argument to say,—the infinitely wise God hath made it so; and therefore it is best. But it seems to me a little too much confidence of our own wisdom to say,—‘I think it best; and therefore God hath made it so.’
And in the matter in hand, it will be in vain to argue from such a topic, that God hath done so, when certain experience shows us that he hath not. But the goodness of God hath not been wanting to men, without such original impressions of knowledge or ideas stamped on the mind; since he hath furnished man with those faculties which will serve for the sufficient discovery of all things requisite to the end of such a being; and I doubt not but to show, that a man, by the right use of his natural abilities, may, without any innate principles, attain a knowledge of a God, and other things that concern him. God having endued man with those faculties of knowledge which he hath, was no more obliged by his goodness to plant those innate notions in his mind, than that, having given him reason, hands, and materials, he should build him bridges or houses,—which some people in the world, however of good parts, do either totally want, or are but ill provided of, as well as others are wholly without ideas of God and principles of morality, or at least have but very ill ones; the reason in both cases being, that they never employed their parts, faculties, and powers industriously that way, but contented themselves with the opinions, fashions, and things of their country, as they found them, without looking any further. Had you or I been born at the Bay of Soldania, possibly our thoughts and notions had not exceeded those brutish ones of the Hottentots that inhabit there. And had the Virginia king Apochancana been educated in England, he had been perhaps as knowing a divine, and as good a mathematician as any in it; the difference between him and a more improved Englishman lying barely in this, that the exercise of his faculties was bounded within the ways, modes, and notions of his own country, and never directed to any other or further inquiries. And if he had not any idea of a God, it was only because he pursued not those thoughts that would have led him to it.
13. Ideas of God various in different Men.
I grant that if there were any ideas to be found imprinted on the minds of men, we have reason to expect it should be the notion of his Maker, as a mark God set on his own workmanship, to mind man of his dependence and duty; and that herein should appear the first instances of human knowledge. But how late is it before any such notion is discoverable in children? And when we find it there, how much more does it resemble the opinion and notion of the teacher, than represent the true God? He that shall observe in children the progress whereby their minds attain the knowledge they have, will think that the objects they do first and most familiarly converse with are those that make the first impressions on their understandings; nor will he find the least footsteps of any other. It is easy to take notice how their thoughts enlarge themselves, only as they come to be acquainted with a greater variety of sensible objects; to retain the ideas of them in their memories; and to get the skill to compound and enlarge them, and several ways put them together.
How, by these means, they come to frame in their minds an idea men have of a Deity, I shall hereafter show.
14. Contrary and inconsistent ideas of God under the same name.
Can it be thought that the ideas men have of God are the characters and marks of himself, engraven in their minds by his own finger, when we see that, in the same country, under one and the same name, men have far different, nay often contrary and inconsistent ideas and conceptions of him? Their agreeing in a name, or sound, will scarce prove an innate notion of him.
15. Gross ideas of God.
What true or tolerable notion of a Deity could they have, who acknowledged and worshipped hundreds? Every deity that they owned above one was an infallible evidence of their ignorance of Him, and a proof that they had no true notion of God, where unity, infinity, and eternity were excluded. To which, if we add their gross conceptions of corporeity, expressed in their images and representations of their deities; the amours, marriages, copulations, lusts, quarrels, and other mean qualities attributed by them to their gods; we shall have little reason to think that the heathen world, i.e. the greatest part of mankind, had such ideas of God in their minds as he himself, out of care that they should not be mistaken about him, was author of. And this universality of consent, so much argued, if it prove any native impressions, it will be only this:—that God imprinted on the minds of all men speaking the same language, a NAME for himself, but not any IDEA; since those people who agreed in the name, had, at the same time, far different apprehensions about the thing signified. If they say that the variety of deities worshipped by the heathen world were but figurative ways of expressing the several attributes of that incomprehensible Being, or several parts of his providence, I answer: what they might be in the original I will not here inquire; but that they were so in the thoughts of the vulgar I think nobody will affirm.
And he that will consult the voyage of the Bishop of Beryte, c. 13, (not to mention other testimonies,) will find that the theology of the Siamites professedly owns a plurality of gods: or, as the Abbe de Choisy more judiciously remarks in his Journal du Voyage de Siam, 107/177, it consists properly in acknowledging no God at all.
16. Idea of God not innate although wise men of all nations come to have it.
If it be said, that wise men of all nations came to have true conceptions of the unity and infinity of the Deity, I grant it. But then this, First, excludes universality of consent in anything but the name; for those wise men being very few, perhaps one of a thousand, this universality is very narrow.
Secondly, it seems to me plainly to prove, that the truest and best notions men have of God were not imprinted, but acquired by thought and meditation, and a right use of their faculties: since the wise and considerate men of the world, by a right and careful employment of their thoughts and reason, attained true notions in this as well as other things; whilst the lazy and inconsiderate part of men, making far the greater number, took up their notions by chance, from common tradition and vulgar conceptions, without much beating their heads about them. And if it be a reason to think the notion of God innate, because all wise men had it, virtue too must be thought innate; for that also wise men have always had.
17. Odd, low, and pitiful ideas of God common among men.
This was evidently the case of all Gentilism. Nor hath even amongst Jews, Christians, and Mahometans, who acknowledged but one God, this doctrine, and the care taken in those nations to teach men to have true notions of a God, prevailed so far as to make men to have the same and the true ideas of him. How many even amongst us, will be found upon inquiry to fancy him in the shape of a man sitting in heaven; and to have many other absurd and unfit conceptions of him? Christians as well as Turks have had whole sects owning and contending earnestly for it,—that the Deity was corporeal, and of human shape: and though we find few now amongst us who profess themselves Anthropomorphites, (though some I have met with that own it,) yet I believe he that will make it his business may find amongst the ignorant and uninstructed Christians many of that opinion. Talk but with country people, almost of any age, or young people almost of any condition, and you shall find that, though the name of God be frequently in their mouths, yet the notions they apply this name to are so odd, low, and pitiful, that nobody can imagine they were taught by a rational man; much less that they were characters written by the finger of God himself. Nor do I see how it derogates more from the goodness of God, that he has given us minds unfurnished with these ideas of himself, than that he hath sent us into the world with bodies unclothed; and that there is no art or skill born with us. For, being fitted with faculties to attain these, it is want of industry and consideration in us, and not of bounty in him, if we have them not. It is as certain that there is a God, as that the opposite angles made by the intersection of two straight lines are equal. There was never any rational creature that set himself sincerely to examine the truth of these propositions that could fail to assent to them; though yet it be past doubt that there are many men, who, having not applied their thoughts that way, are ignorant both of the one and the other. If any one think fit to call this (which is the utmost of its extent) UNIVERSAL CONSENT, such an one I easily allow; but such an universal consent as this proves not the idea of God, any more than it does the idea of such angles, innate.
18. If the Idea of God be not innate, no other can be supposed innate.
Since then though the knowledge of a God be the most natural discovery of human reason, yet the idea of him is not innate, as I think is evident from what has been said; I imagine there will be scarce any other idea found that can pretend to it. Since if God hath set any impression, any character, on the understanding of men, it is most reasonable to expect it should have been some clear and uniform idea of Himself; as far as our weak capacities were capable to receive so incomprehensible and infinite an object. But our minds being at first void of that idea which we are most concerned to have, it is a strong presumption against all other innate characters. I must own, as far as I can observe, I can find none, and would be glad to be informed by any other.
19. Idea of Substance not innate.
I confess there is another idea which would be of general use for mankind to have, as it is of general talk as if they had it; and that is the idea of SUBSTANCE; which we neither have nor can have by sensation or reflection. If nature took care to provide us any ideas, we might well expect they should be such as by our own faculties we cannot procure to ourselves; but we see, on the contrary, that since, by those ways whereby other ideas are brought into our minds, this is not, we have no such clear idea at all; and therefore signify nothing by the word SUBSTANCE but only an uncertain supposition of we know not what, i. e. of something whereof we have no idea, which we take to be the substratum, or support, of those ideas we do know.
20. No Propositions can be innate, since no Ideas are innate.
Whatever then we talk of innate, either speculative or practical, principles, it may with as much probability be said, that a man hath 100 pounds sterling in his pocket, and yet denied that he hath there either penny, shilling, crown, or other coin out of which the sum is to be made up; as to think that certain PROPOSITIONS are innate when the IDEAS about which they are can by no means be supposed to be so. The general reception and assent that is given doth not at all prove, that the ideas expressed in them are innate; for in many cases, however the ideas came there, the assent to words expressing the agreement or disagreement of such ideas, will necessarily follow. Every one that hath a true idea of GOD and WORSHIP, will assent to this proposition, ‘That God is to be worshipped,’ when expressed in a language he understands; and every rational man that hath not thought on it to-day, may be ready to assent to this proposition to-morrow; and yet millions of men may be well supposed to want one or both those ideas to-day.
For, if we will allow savages, and most country people, to have ideas of God and worship, (which conversation with them will not make one forward to believe,) yet I think few children can be supposed to have those ideas, which therefore they must begin to have some time or other; and then they will also begin to assent to that proposition, and make very little question of it ever after. But such an assent upon hearing, no more proves the IDEAS to be innate, than it does that one born blind (with cataracts which will be couched to-morrow) had the innate ideas of the sun, or light, or saffron, or yellow; because, when his sight is cleared, he will certainly assent to this proposition, “That the sun is lucid, or that saffron is yellow.” And therefore, if such an assent upon hearing cannot prove the ideas innate, it can much less the PROPOSITIONS made up of those ideas. If they have any innate ideas, I would be glad to be told what, and how many, they are.
21. No innate Ideas in the Memory.
To which let me add: if there be any innate ideas, any ideas in the mind which the mind does not actually think on, they must be lodged in the memory; and from thence must be brought into view by remembrance; i. e. must be known, when they are remembered, to have been perceptions in the mind before; unless remembrance can be without remembrance. For, to remember is to perceive anything with memory, or with a consciousness that it was perceived or known before. Without this, whatever idea comes into the mind is new, and not remembered; this consciousness of its having been in the mind before, being that which distinguishes remembering from all other ways of thinking. Whatever idea was never PERCEIVED by the mind was never in the mind. Whatever idea is in the mind, is, either an actual perception, or else, having been an actual perception, is so in the mind that, by the memory, it can be made an actual perception again. Whenever there is the actual perception of any idea without memory, the idea appears perfectly new and unknown before to the understanding. Whenever the memory brings any idea into actual view, it is with a consciousness that it had been there before, and was not wholly a stranger to the mind. Whether this be not so, I appeal to every one’s observation. And then I desire an instance of an idea, pretended to be innate, which (before any impression of it by ways hereafter to be mentioned) any one could revive and remember, as an idea he had formerly known; without which consciousness of a former perception there is no remembrance; and whatever idea comes into the mind without THAT consciousness is not remembered, or comes not out of the memory, nor can be said to be in the mind before that appearance. For what is not either actually in view or in the memory, is in the mind no way at all, and is all one as if it had never been there. Suppose a child had the use of his eyes till he knows and distinguishes colours; but then cataracts shut the windows, and he is forty or fifty years perfectly in the dark; and in that time perfectly loses all memory of the ideas of colours he once had. This was the case of a blind man I once talked with, who lost his sight by the small-pox when he was a child, and had no more notion of colours than one born blind. I ask whether any one can say this man had then any ideas of colours in his mind, any more than one born blind?
And I think nobody will say that either of them had in his mind any ideas of colours at all. His cataracts are couched, and then he has the ideas (which he remembers not) of colours, DE NOVO, by his restored sight, conveyed to his mind, and that without any consciousness of a former acquaintance. And these now he can revive and call to mind in the dark. In this case all these ideas of colours which, when out of view, can be revived with a consciousness of a former acquaintance, being thus in the memory, are said to be in the mind. The use I make of this is,—that whatever idea, being not actually in view, is in the mind, is there only by being in the memory; and if it be not in the memory, it is not in the mind; and if it be in the memory, it cannot by the memory be brought into actual view without a perception that it comes out of the memory; which is this, that it had been known before, and is now remembered. If therefore there be any innate ideas, they must be in the memory, or else nowhere in the mind; and if they be in the memory, they can be revived without any impression from without; and whenever they are brought into the mind they are remembered, i. e.
they bring with them a perception of their not being wholly new to it.
This being a constant and distinguishing difference between what is, and what is not in the memory, or in the mind;—that what is not in the memory, whenever it appears there, appears perfectly new and unknown before; and what is in the memory, or in the mind, whenever it is suggested by the memory, appears not to be new, but the mind finds it in itself, and knows it was there before. By this it may be tried whether there be any innate ideas in the mind before impression from sensation or reflection. I would fain meet with the man who, when he came to the use of reason, or at any other time, remembered any of them; and to whom, after he was born, they were never new. If any one will say, there are ideas in the mind that are NOT in the memory, I desire him to explain himself, and make what he says intelligible.
22. Principles not innate, because of little use or little certainty.
Besides what I have already said, there is another reason why I doubt that neither these nor any other principles are innate. I that am fully persuaded that the infinitely wise God made all things in perfect wisdom, cannot satisfy myself why he should be supposed to print upon the minds of men some universal principles; whereof those that are pretended innate, and concern SPECULATION, are of no great use; and those that concern PRACTICE, not self-evident; and neither of them distinguishable from some other truths not allowed to be innate. For, to what purpose should characters be graven on the mind by the finger of God, which are not clearer there than those which are afterwards introduced, or cannot be distinguished from them? If any one thinks there are such innate ideas and propositions, which by their clearness and usefulness are distinguishable from all that is adventitious in the mind and acquired, it will not be a hard matter for him to tell us WHICH THEY ARE; and then every one will be a fit judge whether they be so or no. Since if there be such innate ideas and impressions, plainly different from all other perceptions and knowledge, every one will find it true in himself. Of the evidence of these supposed innate maxims, I have spoken already: of their usefulness I shall have occasion to speak more hereafter.
23. Difference of Men’s Discoveries depends upon the different Application of their Faculties.
To conclude: some ideas forwardly offer themselves to all men’s understanding; and some sorts of truths result from any ideas, as soon as the mind puts them into propositions: other truths require a train of ideas placed in order, a due comparing of them, and deductions made with attention, before they can be discovered and assented to. Some of the first sort, because of their general and easy reception, have been mistaken for innate: but the truth is, ideas and notions are no more born with us than arts and sciences; though some of them indeed offer themselves to our faculties more readily than others; and therefore are more generally received: though that too be according as the organs of our bodies and powers of our minds happen to be employed; God having fitted men with faculties and means to discover, receive, and retain truths, according as they are employed. The great difference that is to be found in the notions of mankind is, from the different use they put their faculties to. Whilst some (and those the most) taking things upon trust, misemploy their power of assent, by lazily enslaving their minds to the dictates and dominion of others, in doctrines which it is their duty carefully to examine, and not blindly, with an implicit faith, to swallow; others, employing their thoughts only about some few things, grow acquainted sufficiently with them, attain great degrees of knowledge in them, and are ignorant of all other, having never let their thoughts loose in the search of other inquiries. Thus, that the three angles of a triangle are quite equal to two right ones is a truth as certain as anything can be, and I think more evident than many of those propositions that go for principles; and yet there are millions, however expert in other things, who know not this at all, because they never set their thoughts on work about such angles. And he that certainly knows this proposition may yet be utterly ignorant of the truth of other propositions, in mathematics itself, which are as clear and evident as this; because, in his search of those mathematical truths, he stopped his thoughts short and went not so far. The same may happen concerning the notions we have of the being of a Deity. For, though there be no truth which a man may more evidently make out to himself than the existence of a God, yet he that shall content himself with things as he finds them in this world, as they minister to his pleasures and passions, and not make inquiry a little further into their causes, ends, and admirable contrivances, and pursue the thoughts thereof with diligence and attention, may live long without any notion of such a Being. And if any person hath by talk put such a notion into his head, he may perhaps believe it; but if he hath never examined it, his knowledge of it will be no perfecter than his, who having been told, that the three angles of a triangle are equal to two right ones, takes it upon trust, without examining the demonstration; and may yield his assent as a probable opinion, but hath no knowledge of the truth of it; which yet his faculties, if carefully employed, were able to make clear and evident to him. But this only, by the by, to show how much OUR KNOWLEDGE DEPENDS UPON THE RIGHT USE OF THOSE POWERS NATURE HATH BESTOWED UPON US, and how little upon SUCH INNATE PRINCIPLES AS ARE IN VAIN SUPPOSED TO BE IN ALL MANKIND FOR THEIR DIRECTION; which all men could not but know if they were there, or else they would be there to no purpose. And which since all men do not know, nor can distinguish from other adventitious truths, we may well conclude there are no such.
24. Men must think and know for themselves.
What censure doubting thus of innate principles may deserve from men, who will be apt to call it pulling up the old foundations of knowledge and certainty, I cannot tell;—I persuade myself at least that the way I have pursued, being conformable to truth, lays those foundations surer.
This I am certain, I have not made it my business either to quit or follow any authority in the ensuing Discourse. Truth has been my only aim; and wherever that has appeared to lead, my thoughts have impartially followed, without minding whether the footsteps of any other lay that way or not. Not that I want a due respect to other men’s opinions; but, after all, the greatest reverence is due to truth: and I hope it will not be thought arrogance to say, that perhaps we should make greater progress in the discovery of rational and contemplative knowledge, if we sought it in the fountain, IN THE CONSIDERATION OF THINGS THEMSELVES; and made use rather of our own thoughts than other men’s to find it. For I think we may as rationally hope to see with other men’s eyes, as to know by other men’s understandings. So much as we ourselves consider and comprehend of truth and reason, so much we possess of real and true knowledge. The floating of other men’s opinions in our brains, makes us not one jot the more knowing, though they happen to be true. What in them was science, is in us but opiniatrety; whilst we give up our assent only to reverend names, and do not, as they did, employ our own reason to understand those truths which gave them reputation. Aristotle was certainly a knowing man, but nobody ever thought him so because he blindly embraced, and confidently vented the opinions of another. And if the taking up of another’s principles, without examining them, made not him a philosopher, I suppose it will hardly make anybody else so. In the sciences, every one has so much as he really knows and comprehends. What he believes only, and takes upon trust, are but shreds; which, however well in the whole piece, make no considerable addition to his stock who gathers them.
Such borrowed wealth, like fairy money, though it were gold in the hand from which he received it, will be but leaves and dust when it comes to use.
25. Whence the Opinion of Innate Principles.
When men have found some general propositions that could not be doubted of as soon as understood, it was, I know, a short and easy way to conclude them innate. This being once received, it eased the lazy from the pains of search, and stopped the inquiry of the doubtful concerning all that was once styled innate. And it was of no small advantage to those who affected to be masters and teachers, to make this the principle of principles,—THAT PRINCIPLES MUST NOT BE QUESTIONED. For, having once established this tenet,—that there are innate principles, it put their followers upon a necessity of receiving SOME doctrines as such; which was to take them off from the use of their own reason and judgment, and put them on believing and taking them upon trust without further examination: in which posture of blind credulity, they might be more easily governed by, and made useful to some sort of men, who had the skill and office to principle and guide them. Nor is it a small power it gives one man over another, to have the authority to be the dictator of principles, and teacher of unquestionable truths; and to make a man swallow that for an innate principle which may serve to his purpose who teacheth them. Whereas had they examined the ways whereby men came to the knowledge of many universal truths, they would have found them to result in the minds of men from the being of things themselves, when duly considered; and that they were discovered by the application of those faculties that were fitted by nature to receive and judge of them, when duly employed about them.
26. Conclusion.
To show HOW the understanding proceeds herein is the design of the following Discourse; which I shall proceed to when I have first premised, that hitherto,—to clear my way to those foundations which I conceive are the only true ones, whereon to establish those notions we can have of our own knowledge,—it hath been necessary for me to give an account of the reasons I had to doubt of innate principles. And since the arguments which are against them do, some of them, rise from common received opinions, I have been forced to take several things for granted; which is hardly avoidable to any one, whose task is to show the falsehood or improbability of any tenet;—it happening in controversial discourses as it does in assaulting of towns; where, if the ground be but firm whereon the batteries are erected, there is no further inquiry of whom it is borrowed, nor whom it belongs to, so it affords but a fit rise for the present purpose. But in the future part of this Discourse, designing to raise an edifice uniform and consistent with itself, as far as my own experience and observation will assist me, I hope to erect it on such a basis that I shall not need to shore it up with props and buttresses, leaning on borrowed or begged foundations: or at least, if mine prove a castle in the air, I will endeavour it shall be all of a piece and hang together. Wherein I warn the reader not to expect undeniable cogent demonstrations, unless I may be allowed the privilege, not seldom assumed by others, to take my principles for granted; and then, I doubt not, but I can demonstrate too. All that I shall say for the principles I proceed on is, that I can only appeal to men’s own unprejudiced experience and observation whether they be true or not; and this is enough for a man who professes no more than to lay down candidly and freely his own conjectures, concerning a subject lying somewhat in the dark, without any other design than an unbiassed inquiry after truth.
BOOK II OF IDEAS CHAPTER I.
OF IDEAS IN GENERAL, AND THEIR ORIGINAL.
1. Idea is the Object of Thinking.
Every man being conscious to himself that he thinks; and that which his mind is applied about whilst thinking being the IDEAS that are there, it is past doubt that men have in their minds several ideas,—such as are those expressed by the words whiteness, hardness, sweetness, thinking, motion, man, elephant, army, drunkenness, and others: it is in the first place then to be inquired, HOW HE COMES BY THEM?
I know it is a received doctrine, that men have native ideas, and original characters, stamped upon their minds in their very first being. This opinion I have at large examined already; and, I suppose what I have said in the foregoing Book will be much more easily admitted, when I have shown whence the understanding may get all the ideas it has; and by what ways and degrees they may come into the mind;—for which I shall appeal to every one’s own observation and experience.
2. All Ideas come from Sensation or Reflection.
Let us then suppose the mind to be, as we say, white paper, void of all characters, without any ideas:—How comes it to be furnished? Whence comes it by that vast store which the busy and boundless fancy of man has painted on it with an almost endless variety? Whence has it all the MATERIALS of reason and knowledge? To this I answer, in one word, from EXPERIENCE. In that all our knowledge is founded; and from that it ultimately derives itself. Our observation employed either, about external sensible objects, or about the internal operations of our minds perceived and reflected on by ourselves, is that which supplies our understandings with all the MATERIALS of thinking. These two are the fountains of knowledge, from whence all the ideas we have, or can naturally have, do spring.
3. The Objects of Sensation one Source of Ideas First, our Senses, conversant about particular sensible objects, do convey into the mind several distinct perceptions of things, according to those various ways wherein those objects do affect them. And thus we come by those IDEAS we have of yellow, white, heat, cold, soft, hard, bitter, sweet, and all those which we call sensible qualities; which when I say the senses convey into the mind, I mean, they from external objects convey into the mind what produces there those perceptions.
This great source of most of the ideas we have, depending wholly upon our senses, and derived by them to the understanding, I call SENSATION.
4. The Operations of our Minds, the other Source of them.
Secondly, the other fountain from which experience furnisheth the understanding with ideas is,—the perception of the operations of our own mind within us, as it is employed about the ideas it has got;—which operations, when the soul comes to reflect on and consider, do furnish the understanding with another set of ideas, which could not be had from things without. And such are perception, thinking, doubting, believing, reasoning, knowing, willing, and all the different actings of our own minds;—which we being conscious of, and observing in ourselves, do from these receive into our understandings as distinct ideas as we do from bodies affecting our senses. This source of ideas every man has wholly in himself; and though it be not sense, as having nothing to do with external objects, yet it is very like it, and might properly enough be called INTERNAL SENSE. But as I call the other Sensation, so I call this REFLECTION, the ideas it affords being such only as the mind gets by reflecting on its own operations within itself. By reflection then, in the following part of this discourse, I would be understood to mean, that notice which the mind takes of its own operations, and the manner of them, by reason whereof there come to be ideas of these operations in the understanding. These two, I say, viz. external material things, as the objects of SENSATION, and the operations of our own minds within, as the objects of REFLECTION, are to me the only originals from whence all our ideas take their beginnings. The term OPERATIONS here I use in a large sense, as comprehending not barely the actions of the mind about its ideas, but some sort of passions arising sometimes from them, such as is the satisfaction or uneasiness arising from any thought.
5. All our Ideas are of the one or of the other of these.
The understanding seems to me not to have the least glimmering of any ideas which it doth not receive from one of these two. EXTERNAL OBJECTS furnish the mind with the ideas of sensible qualities, which are all those different perceptions they produce in us; and THE MIND furnishes the understanding with ideas of its own operations.
These, when we have taken a full survey of them, and their several modes, and the compositions made out of them we shall find to contain all our whole stock of ideas; and that we have nothing in our minds which did not come in one of these two ways. Let any one examine his own thoughts, and thoroughly search into his understanding; and then let him tell me, whether all the original ideas he has there, are any other than of the objects of his senses, or of the operations of his mind, considered as objects of his reflection. And how great a mass of knowledge soever he imagines to be lodged there, he will, upon taking a strict view, see that he has not any idea in his mind but what one of these two have imprinted;—though perhaps, with infinite variety compounded and enlarged by the understanding, as we shall see hereafter.
6. Observable in Children.
He that attentively considers the state of a child, at his first coming