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thoughts more on words than things. Nay, because words are many of them learned before the ideas are known for which they stand; therefore some, not only children, but men, speak several words no otherwise than parrots do, only because they have learned them, and have been accustomed to those sounds. But so far as words are of use and signification, so far is there a constant connexion between the sound and the idea, and a designation that the one stands for the other; without which application of them, they are nothing but so much insignificant noise.

fectly arbi

trary.

$ 8. Words by long and familiar use, as has been said, come to excite in men certain ideas so constantly and readily, that they are apt to suppose a natural connexion between them. But that they signify only men's peculiar ideas, and that by a perfect arbitrary imposition, is evident, in that they often fail to excite in others (even that use the same language) the same ideas we take them to be the signs of: and every man has so inviolable a liberty to make words stand for what ideas he pleases, that no one hath the power to make others have the same ideas in their minds that he has, when they use the same words that he does. And therefore the great Augustus himself, in the possession of that power which ruled the world, acknowledged he could not make a new Latin word: which was as much as to say, that he could not arbitrarily appoint what idea any sound should be a sign of, in the mouths and common language of his subjects.. It is true, common use by a tacit consent appropriates certain sounds to certain ideas in all languages, which so far limits the signification of that sound, that unless a man applies it to the same idea, he does not speak properly and let me add, that unless a man's words excite the same ideas in the hearer, which he makes them stand for in speaking, he does not speak intelligibly. But whatever be the consequence of any man's using of words differently, either from their

Their signi

fication per

general meaning, or the particular sense of the person to whom he addresses them, this is certain, their signification, in his use of them, is limited to his ideas, and they can be signs of nothing else.

CHAPTER III.

Of general Terms.

§ 1. ALL things that exist being particulars, it may perhaps be thought reasonable that words, which ought to be conformed to things, should be so too; I mean in their signification: but yet we find the quite contrary. The far greatest part of words, that make all languages, are general terms; which has not been the effect of neglect or chance, but of reason and necessity.

The greatest

part of words

general.

For every particular thing to have

§ 2. First, It is impossible that every particular thing should have a distinct peculiar name. For the signification and a name is use of words, depending on that connexion impossible. which the mind makes between its ideas and the sounds it uses as signs of them, it is necessary, in the application of names to things, that the mind should have distinct ideas of the things, and retain also the particular name that belongs to every one, with its peculiar appropriation to that idea. But it is beyond the power of human capacity to frame and retain distinct ideas of all the particular things we meet with every bird and beast men saw, every tree and plant that affected the senses, could not find a place in the most capacious understanding. If it be looked on as an instance of a prodigious memory, that some generals have been able to call every soldier in their army by his proper name, we may easily find a reason why men have never attempted to give names to each sheep in their flock, or crow that flies over

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their heads; much less to call every leaf of plants, or grain of sand that came in their way, by a peculiar

name.

And useless.

3. Secondly, If it were possible, it would yet be useless; because it would not serve to the chief end of language. Men would in vain heap up names of particular things, that would not serve them to communicate their thoughts. Men learn names, and use them in talk with others, only that they may be understood: which is then only done, when by use or consent the sound I make by the organs of speech excites in another man's mind, who hears it, the idea I apply it to in mine, when I speak it. This cannot be done by names applied to particular things, whereof I alone having the ideas in my mind, the names of them could not be significant or intelligible to another, who was not acquainted with all those very particular things which had fallen under my notice.

$4. Thirdly, But yet granting this also feasible (which I think is not), yet a distinct name for every particular thing would not be of any great use for the improvement of knowledge; which though founded in particular things, enlarges itself by general views, to which things reduced into sorts under general names are properly subservient. These, with the names belonging to them, come within some compass, and do not multiply every moment, beyond what either the mind can contain or use requires: and therefore, in these, men have for the most part stopped; but yet not so as to hinder themselves from distinguishing particular things by appropriated names, where convenience demands it. And therefore in their own species, which they have most to do with, and wherein they have often occasion to mention particular persons, they make use of proper names; and there distinct individuals have distinct denominations. What things have proper

names.

§ 5. Besides persons, countries also, cities, rivers, mountains, and other the like distinctions of place, have usually

found peculiar names, and that for the same reason; they being such as men have often an occasion to mark particularly, and as it were set before others in their discourses with them. And I doubt not, but if we had reason to mention particular horses as often as we have to mention particular men, we should have proper names for the one, as familiar as for the other; and Bucephalus would be a word as much in use as Alexander. And therefore we see that, amongst jockeys, horses have their proper names to be known and distinguished by, as commonly as their servants; because, amongst them, there is often occasion to mention this or that particular horse, when he is out of sight.

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§ 6. The next thing to be considered is, how general words come to be made. For since all things that exist are only particulars, how come we by general terms, or where find we those general natures they are supposed to stand for? Words become general, by being made the signs of general ideas; and ideas become general, by separating from them the circumstances of time, and place, and any other ideas, that may determine them to this or that particular existence. By this way of abstraction they are made capable of representing more individuals than one; each of which having in it a conformity to that abstract idea, is (as we call it) of that sort.

§ 7. But to deduce this a little more distinctly, it will not perhaps be amiss to trace our notions and names from their beginning, and observe by what degrees we proceed, and by what steps we enlarge our ideas from our first infancy. There is nothing more evident, than that the ideas of the persons children converse with (to instance in them alone) are like the persons themselves, only particular. The ideas of the nurse and the mother are well framed in their minds; and, like pictures of them there, represent only those individuals. The names they first gave to them are confined to these individuals; and the names of

How general words are

made.

nurse and mamma the child uses, determine themselves to those persons. Afterwards, when time and a larger acquaintance have made them observe, that there are a great many other things in the world that in some common agreements of shape, and several other qualities, resemble their father and mother, and those persons they have been used to, they frame an idea, which they find those many particulars do partake in and to that they give, with others, the name man for example. And thus they come to have a general name, and a general idea. Wherein they make nothing new, but only leave out of the complex idea they had of Peter and James, Mary and Jane, that which is peculiar to each, and retain only what is common to them all.

§ 8. By the same way that they come by the general name and idea of man, they easily advance to more general names and notions. For observing that several things that differ from their idea of man, and cannot therefore be comprehended under that name, have yet certain qualities wherein they agree with man, by retaining only those qualities, and uniting them into one idea, they have again another and more general idea; to which having given a name, they make a term of a more comprehensive extension : which new idea is made, not by any new addition, but only, as before, by leaving out the shape, and some other properties signified by the name man, and retaining only a body, with life, sense, and spontaneous motion, comprehended under the name animal.

$9. That this is the way whereby men. first formed general ideas, and general names to them, I think, is so evident, that there needs no other proof of it, but the considering of a man's self, or others, and the ordinary proceedings of their minds in knowledge and he that thinks general natures or notions are any thing else but such abstract and partial ideas of more complex ones, taken at first from particular existences, will, I fear, be at a loss where to find them.

General na

tures are nothing but

abstract

ideas.

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