Volume I Part 2 (2/2)

19. Such less general Propositions known before these universal Maxims.

Nor let it be said, that those more particular self-evident propositions, which are a.s.sented to at first hearing, as that ”one and two are equal to three,” that ”green is not red,” &c., are received as the consequences of those more universal propositions which are looked on as innate principles; since any one, who will but take the pains to observe what pa.s.ses in the understanding, will certainly find that these, and the like less general propositions, are certainly known, and firmly a.s.sented to by those who are utterly ignorant of those more general maxims; and so, being earlier in the mind than those (as they are called) first principles, cannot owe to them the a.s.sent wherewith they are received at first hearing.

20. One and one equal to Two, &c., not general nor useful answered.

If it be said, that these propositions, viz. ”two and two are equal to four,” ”red is not blue,” &c., are not general maxims nor of any great use, I answer, that makes nothing to the argument of universal a.s.sent upon hearing and understanding. For, if that be the certain mark of innate, whatever propositions can be found that receives general a.s.sent as soon as heard understood, that must be admitted for an innate proposition as well as this maxim, ”That it is impossible for the same thing to be and not to be,” they being upon this ground equal. And as to the difference of being more general, that makes this maxim more remote from being innate; those general and abstract ideas being more strangers to our first apprehensions than those of more particular self-evident propositions; and therefore it is longer before they are admitted, and a.s.sented to by the growing understanding. And as to the usefulness of these magnified maxims, that perhaps will not be found so great as is generally conceived, when it comes in its due place to be more fully considered.

21. These Maxims not being known sometimes till proposed, proves them not innate.

But we have not yet done with ”a.s.senting to propositions at first hearing and understanding their terms.” It is fit we first take notice that this, instead of being a mark that they are innate, is a proof of the contrary; since it supposes that several, who understand and know other things, are ignorant of these principles till they are proposed to them; and that one may be unacquainted with these truths till he hears them from others. For, if they were innate, what need they be proposed in order to gaining a.s.sent, when, by being in the understanding, by a natural and original impression, (if there were any such,) they could not but be known before? Or doth the proposing them print them clearer in the mind than nature did? If so, then the consequence will be, that a man knows them better after he has been thus taught them than he did before. Whence it will follow that these principles may be made more evident to us by others' teaching than nature has made them by impression: which will ill agree with the opinion of innate principles, and give but little authority to them; but, on the contrary, makes them unfit to be the foundations of all our other knowledge; as they are pretended to be. This cannot be denied, that men grow first acquainted with many of these self-evident truths upon their being proposed: but it is clear that whosoever does so, finds in himself that he then begins to know a proposition, which he knew not before, and which from thenceforth he never questions; not because it was innate, but because the consideration of the nature of the things contained in those words would not suffer him to think otherwise, how, or whensoever he is brought to reflect on them. And if whatever is a.s.sented to at first hearing and understanding the terms must pa.s.s for an innate principle, every well-grounded observation, drawn from particulars into a general rule, must be innate. When yet it is certain that not all, but only sagacious heads, light at first on these observations, and reduce them into general propositions: not innate but collected from a preceding acquaintance and reflection on particular instances. These, when observing men have made them, un.o.bserving men, when they are proposed to them cannot refuse their a.s.sent to.

22. Implicitly known before proposing, signifies that the Mind is capable of understanding them, or else signifies nothing.

If it be said, the understanding hath an IMPLICIT knowledge of these principles, but not an EXPLICIT, before this first hearing (as they must who will say ”that they are in the understanding before they are known,”) it will be hard to conceive what is meant by a principle imprinted on the understanding implicitly, unless it be this,--that the mind is capable of understanding and a.s.senting firmly to such propositions. And thus all mathematical demonstrations, as well as first principles, must be received as native impressions on the mind; which I fear they will scarce allow them to be, who find it harder to demonstrate a proposition than a.s.sent to it when demonstrated. And few mathematicians will be forward to believe, that all the diagrams they have drawn were but copies of those innate characters which nature had engraven upon their minds.

23. The Argument of a.s.senting on first hearing, is upon a false supposition of no precedent teaching.

There is, I fear, this further weakness in the foregoing argument, which would persuade us that therefore those maxims are to be thought innate, which men admit at first hearing; because they a.s.sent to propositions which they are not taught, nor do receive from the force of any argument or demonstration, but a bare explication or understanding of the terms.

Under which there seems to me to lie this fallacy, that men are supposed not to be taught nor to learn anything DE NOVO; when, in truth, they are taught, and do learn something they were ignorant of before. For, first, it is evident that they have learned the terms, and their signification; neither of which was born with them. But this is not all the acquired knowledge in the case: the ideas themselves, about which the proposition is, are not born with them, no more than their names, but got afterwards. So that in all propositions that are a.s.sented to at first hearing, the terms of the proposition, their standing for such ideas, and the ideas themselves that they stand for, being neither of them innate, I would fain know what there is remaining in such propositions that is innate. For I would gladly have any one name that proposition whose terms or ideas were either of them innate. We BY DEGREES get ideas and names, and LEARN their appropriated connexion one with another; and then to propositions made in such, terms, whose signification we have learnt, and wherein the agreement or disagreement we can perceive in our ideas when put together is expressed, we at first hearing a.s.sent; though to other propositions, in themselves as certain and evident, but which are concerning ideas not so soon or so easily got, we are at the same time no way capable of a.s.senting. For, though a child quickly a.s.sents to this proposition, ”That an apple is not fire,” when by familiar acquaintance he has got the ideas of those two different things distinctly imprinted on his mind, and has learnt that the names apple and fire stand for them; yet it will be some years after, perhaps, before the same child will a.s.sent to this proposition, ”That it is impossible for the same thing to be and not to be”; because that, though perhaps the words are as easy to be learnt, yet the signification of them being more large, comprehensive, and abstract than of the names annexed to those sensible things the child hath to do with, it is longer before he learns their precise meaning, and it requires more time plainly to form in his mind those general ideas they stand for. Till that be done, you will in vain endeavour to make any child a.s.sent to a proposition made up of such general terms; but as soon as ever he has got those ideas, and learned their names, he forwardly closes with the one as well as the other of the forementioned propositions: and with both for the same reason; viz. because he finds the ideas he has in his mind to agree or disagree, according as the words standing for them are affirmed or denied one of another in the proposition. But if propositions be brought to him in words which stand for ideas he has not yet in his mind, to such propositions, however evidently true or false in themselves, he affords neither a.s.sent nor dissent, but is ignorant.

For words being but empty sounds, any further than they are signs of our ideas, we cannot but a.s.sent to them as they correspond to those ideas we have, but no further than that. But the showing by what steps and ways knowledge comes into our minds; and the grounds of several degrees of a.s.sent, being; the business of the following Discourse, it may suffice to have only touched on it here, as one reason that made me doubt of those innate principles.

24. Not innate because not universally a.s.sented to.

To conclude this argument of universal consent, I agree with these defenders of innate principles,--that if they are innate, they must needs have universal a.s.sent. For that a truth should be innate and yet not a.s.sented to, is to me as unintelligible as for a man to know a truth and be ignorant of it at the same time. But then, by these men's own confession, they cannot be innate; since they are not a.s.sented to by those who understand not the terms; nor by a great part of those who do understand them, but have yet never heard nor thought of those propositions; which, I think, is at least one half of mankind. But were the number far less, it would be enough to destroy universal a.s.sent, and thereby show these propositions not to be innate, if children alone were ignorant of them.

25. These Maxims not the first known.

But that I may not be accused to argue from the thoughts of infants, which are unknown to us, and to conclude from what pa.s.ses in their understandings before they express it; I say next, that these two general propositions are not the truths that first possess the minds of children, nor are antecedent to all acquired and advent.i.tious notions: which, if they were innate, they must needs be. Whether we can determine it or no, it matters not, there is certainly a time when children begin to think, and their words and actions do a.s.sure us that they do so. When therefore they are capable of thought, of knowledge, of a.s.sent, can it rationally be supposed they can be ignorant of those notions that nature has imprinted, were there any such? Can it be imagined, with any appearance of reason, that they perceive the impressions from things without, and be at the same time ignorant of those characters which nature itself has taken care to stamp within? Can they receive and a.s.sent to advent.i.tious notions, and be ignorant of those which are supposed woven into the very principles of their being, and imprinted there in indelible characters, to be the foundation and guide of all their acquired knowledge and future reasonings? This would be to make nature take pains to no purpose; or at least to write very ill; since its characters could not be read by those eyes which saw other things very well: and those are very ill supposed the clearest parts of truth, and the foundations of all our knowledge, which are not first known, and without which the undoubted knowledge of several other things may be had. The child certainly knows, that the nurse that feeds it is neither the cat it plays with, nor the blackmoor it is afraid of: that the wormseed or mustard it refuses, is not the apple or sugar it cries for: this it is certainly and undoubtedly a.s.sured of: but will any one say, it is by virtue of this principle, ”That it is impossible for the same thing to be and not to be,” that it so firmly a.s.sents to these and other parts of its knowledge? Or that the child has any notion or apprehension of that proposition at an age, wherein yet, it is plain, it knows a great many other truths? He that will say, children join in these general abstract speculations with their sucking-bottles and their rattles, may perhaps, with justice, be thought to have more pa.s.sion and zeal for his opinion, but less sincerity and truth, than one of that age.

26. And so not innate.

Though therefore there be several general propositions that meet with constant and ready a.s.sent, as soon as proposed to men grown up, who have attained the use of more general and abstract ideas, and names standing for them; yet they not being to be found in those of tender years, who nevertheless know other things, they cannot pretend to universal a.s.sent of intelligent persons, and so by no means can be supposed innate;--it being impossible that any truth which is innate (if there were any such) should be unknown, at least to any one who knows anything else. Since, if they are innate truths, they must be innate thoughts: there being nothing a truth in the mind that it has never thought on. Whereby it is evident, if there be any innate truths, they must necessarily be the first of any thought on; the first that appear.

27. Not innate, because they appear least, where what is innate shows itself clearest.

That the general maxims we are discoursing of are not known to children, idiots, and a great part of mankind, we have already sufficiently proved: whereby it is evident they have not an universal a.s.sent, nor are general impressions. But there is this further argument in it against their being innate: that these characters, if they were native and original impressions, should appear fairest and clearest in those persons in whom yet we find no footsteps of them; and it is, in my opinion, a strong presumption that they are not innate, since they are least known to those in whom, if they were innate, they must needs exert themselves with most force and vigour. For children, idiots, savages, and illiterate people, being of all others the least corrupted by custom, or borrowed opinions; learning and education having not cast their native thoughts into new moulds; nor by superinducing foreign and studied doctrines, confounded those fair characters nature had written there; one might reasonably imagine that in THEIR minds these innate notions should lie open fairly to every one's view, as it is certain the thoughts of children do. It might very well be expected that these principles should be perfectly known to naturals; which being stamped immediately on the soul, (as these men suppose,) can have no dependence on the const.i.tution or organs of the body, the only confessed difference between them and others. One would think, according to these men's principles, that all these native beams of light (were there any such) should, in those who have no reserves, no arts of concealment, s.h.i.+ne out in their full l.u.s.tre, and leave us in no more doubt of their being there, than we are of their love of pleasure and abhorrence of pain. But alas, amongst children, idiots, savages, and the grossly illiterate, what general maxims are to be found? what universal principles of knowledge? Their notions are few and narrow, borrowed only from those objects they have had most to do with, and which have made upon their senses the frequentest and strongest impressions. A child knows his nurse and his cradle, and by degrees the playthings of a little more advanced age; and a young savage has, perhaps, his head filled with love and hunting, according to the fas.h.i.+on of his tribe. But he that from a child untaught, or a wild inhabitant of the woods, will expect these abstract maxims and reputed principles of science, will, I fear find himself mistaken. Such kind of general propositions are seldom mentioned in the huts of Indians: much less are they to be found in the thoughts of children, or any impressions of them on the minds of naturals. They are the language and business of the schools and academies of learned nations accustomed to that sort of conversation or learning, where disputes are frequent; these maxims being suited to artificial argumentation and useful for conviction, but not much conducing to the discovery of truth or advancement of knowledge. But of their small use for the improvement of knowledge I shall have occasion to speak more at large, l.4, c. 7.

28. Recapitulation.

I know not how absurd this may seem to the masters of demonstration. And probably it will hardly go down with anybody at first hearing. I must therefore beg a little truce with prejudice, and the forbearance of censure, till I have been heard out in the sequel of this Discourse, being very willing to submit to better judgments. And since I impartially search after truth, I shall not be sorry to be convinced, that I have been too fond of my own notions; which I confess we are all apt to be, when application and study have warmed our heads with them.

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