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far brings it no nearer the end of infinite division. than the first division into two halves does. I must confess, for my part, I have no clear distinct ideas of the different bulk or extension of those bodies, having but a very obscure one of either of them. So that, I think, when we talk of division of bodies in infinitum, our idea of their distinct bulks, which is the subject and foundation of division, comes, after a little progression, to be confounded and almost lost in obscurity. For that idea, which is to represent only bigness, must be very obscure and confused, which we cannot distinguish from one ten times as big, but only by number; so that we have clear distinct ideas, we may say, of ten and one, but no distinct ideas of two such extensions. It is plain from hence, that when we talk of infinite divisibility of body or extension, our distinct and clear ideas are only of numbers; but the clear distinct ideas of extension, after some progress of division, are quite lost: and of such minute parts we have no distinct ideas at all; but it returns, as all our ideas of infinite do, at last to that of number always to be added; but thereby never amounts to any distinct idea of actual infinite parts. We have, it is true, a clear idea of division, as often as we think of it; but thereby we have no more a clear idea of infinite parts in matter, than we have a clear idea of an infinite number, by being able still to add new numbers to any assigned numbers we have: endless divisibility giving us no more a clear and distinct idea of actually infinite parts, than endless addibility (if I may so speak) gives us a clear and distinct idea of an actually infinite number; they both being only in a power still of increasing the number, be it already as great as it will. So that of what remains to be added (wherein consists the infinity), we have but an obscure, imperfect, and confused idea; from or about which we can argue or reason with no certainty or clearness, no more than we can in arithmetic, about a number of which we have no such distinct idea as we

have of 4 or 100; but only this relative obscure one, that compared to any other, it is still bigger; and we have no more a clear positive idea of it when we say or conceive it is bigger, or more than 400,000,000, than if we should say it is bigger than 40, or 4; 400,000,000 having no nearer a proportion to the end of addition or number, than 4. For he that adds only 4 to 4, and so proceeds, shall as soon come to the end of all addition, as he that adds 400,000,000 to 400,000,000. And so likewise in eternity, he that has an idea of but four years, has as much a positive complete idea of eternity, as he that has one of 400,000,000 of years: for what remains of eternity beyond either of these two numbers of years is as clear to the one as the other; i. e. neither of them has any clear positive idea of it at all. For he that adds only four years to 4, and so on, shall as soon reach eternity as he that adds 400,000,000 of years, and so on; or, if he please, doubles the increase as often as he will: the remaining abyss being still as far beyond the end of all these progressions, as it is from the length of a day or an hour. For nothing finite bears any proportion to infinite; and therefore our ideas which are all finite, cannot bear any. Thus it is also in our idea of extension, when we increase it by addition, as well as when we diminish it by division, and would enlarge our thoughts to infinite space. After a few doublings of those ideas of extension, which are the largest we are accustomed to have, we lose the clear distinct idea of that space: it becomes a confusedly great one, with a surplus of still greater; about which, when we would argue or reason, we shall always find ourselves at a loss; confused ideas in our arguings and deductions from that part of them which is confused always leading us into confusion.

CHAPTER XXX.

Of Real and Fantastical Ideas.

§ 1. BESIDES what we have already mentioned concerning ideas, other considerations belong to them, in reference to things from whence they are taken, or which they may be supposed to represent; and thus, I think, they may come under a threefold distinction; and are,

Real ideas

are conformable to their archetypes.

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First, either real or fantastical.

Secondly, adequate or inadequate.
Thirdly, true or false.

First, by real ideas, I mean such as have a foundation in nature; such as have a conformity with the real being and existence of things, or with their archetypes. Fantastical or chimerical I call such as have no foundation in nature, nor have any conformity with that reality of being to which they are tacitly referred as to their archetypes. If we examine the several sorts of ideas before mentioned, we shall find that, Simple ideas § 2. First, our simple ideas are all real, all real. all agree to the reality of things, not that they are all of them the images or representations of what does exist; the contrary whereof, in all but the primary qualities of bodies, hath been already shown. But though whiteness and coldness are no more in snow than pain is, yet those ideas of whiteness and coldness, pain, &c. being in us the effects of powers in things without us, ordained by our Maker to produce in us such sensations; they are real ideas in us, whereby we distinguish the qualities that are really in things themselves. For these several appearances being designed to be the mark, whereby we are to know and distinguish things which we have to do with, our ideas do as well serve us to that purpose, and are as real distinguishing characters, whether they be only constant effects, or else exact resem

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blances of something in the things themselves; the reality lying in that steady correspondence they have with the distinct constitutions of real beings. But whether they answer to those constitutions, as to causes or patterns, it matters not; it suffices that they are constantly produced by them. And thus our simple ideas are al real and true, because they answer and agree to those powers of things which produce them in our minds; that being all that is requisite to make them real, and not fictions at pleasure. For in simple ideas (as has been shown) the mind is wholly confined to the operation of things upon it, and can make to itself no simple idea, more than what it has received.

§ 3. Though the mind be wholly passive in respect of its simple ideas; yet I think we may say, it is not so in respect of its complex ideas: for those being combinations of simple ideas put together, and united under one general name; it is plain that the mind of man uses some kind of liberty, in forming those complex ideas: how else comes it to pass that one man's idea of gold, or justice, is different from another's? but because he has put in, or left out of his, some simple idea, which the other has not. The question then is, which of these are real, and which barely imaginary combinations? What collections agree to the reality of things, and what not? And to this I say, That, § 4. Secondly, mixed modes and relations having no other reality but what they have in the minds of men, there is nothing more required to this kind of ideas to make them real, but that they be so framed, that there be a possibility of existing conformable to them. These ideas themselves being archetypes, cannot differ from their archetypes, and so cannot be chimerical, unless any one will jumble together in them inconsistent ideas. Indeed, as any of them have the names of a known language assigned

Complex ideas are voluntary combinations.

Mixed

modes made

of consistent

ideas, are

real.

to them, by which he that has them in his mind would signify them to others, so bare possibility of existing is not enough; they must have a conformity to the ordinary signification of the name that is given them, that they may not be thought fantastical: as if a man would give the name of justice to that idea which common use calls liberality. But this fantasticalness relates more to propriety of speech, than reality of ideas: for a man to be undisturbed in danger, sedately to consider what is fittest to be done, and to execute it steadily, is a mixed mode, or a complex idea of an action which may exist. But to be undisturbed in danger without using one's reason or industry, is what is also possible to be; and so is as real an idea as the other. Though the first of these, having the name courage given to it, may, in respect of that name, be a right or wrong idea: but the other, whilst it has not a common received name of any known language assigned to it, is not capable of any deformity, being made with no reference to any thing but itself.

§ 5. Thirdly, our complex ideas of substances being made all of them in reference to things existing without us, and intended to be representations of substances, as they really are; are no farther real than as they are such combinations of simple ideas as are really united, and co-exist in things without us. On the contrary, those are fantastical which are made up of such collections of simple ideas as were really never united, never were found together in any substance; v. g. a rational creature, consisting of a horse's head, joined to a body of human shape, or such as the centaurs are described; or, a body yellow, very malleable, fusible, and fixed; but lighter than common water; or an uniform, unorganized body, consisting, as to sense, all of similar parts, with perception and voluntary motion joined to it. Whether such substances as these can possibly exist or no, it

Ideas of substances are real, when

they agree with the ex

istence of things.

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