An Essay Concerning Human Understanding / Ein Versuch über den menschlichen Verstand. Auswahlausgabe. John Locke
Читать онлайн книгу.
in it self, when that Idea is said to be in it: By determined, when applied to a complex Idea, I mean such an one as consists of a determinate number of certain simple or less complex Ideas, joyn’d in such a proportion and situation, as the Mind has before its view, and sees in it self when that Idea is present in it, or should be present in it, when a Man gives a name to it. I say should be; because it is not every one, nor perhaps any one, who is so careful of his Language, as to use no Word, till he views in his Mind the precise determined Idea, which he resolves to make it the sign of. The want of this is the cause of no small obscurity and confusion in Men’s thoughts and discourses.
I know there are not Words enough in any Language to answer all the variety of Ideas, that enter into Men’s discourses [14]and reasonings. But this hinders not, but that when any one uses any term, he may have in his Mind a determined Idea, which he makes it the sign of, and to which he should keep it steadily annex’d during that present discourse. Where he does not, or cannot do this, he in vain pretends to clear or distinct Ideas: ’Tis plain his are not so: and therefore there can be expected nothing but obscurity and confusion, where such terms are made use of, which have not such a precise determination.
[…]
[16]Book I
CHAPTER I
Introduction
§ 1. SINCE it is the Understanding that sets Man above the rest of sensible Beings, and gives him all the Advantage and Dominion, which he has over them; it is certainly a Subject, even for its Nobleness, worth our Labour to enquire into. The Understanding, like the Eye, whilst it makes us see, and perceive all other Things, takes no notice of it self: And it requires Art and Pains to set it at a distance, and make it its own Object. But whatever be the Difficulties, that lie in the way of this Enquiry; whatever it be, that keeps us so much in the Dark to our selves; sure I am, that all the Light we can let in upon our Minds; all the Acquaintance we can make with our own Understandings, will not only be very pleasant; but bring us great Advantage, in directing our Thoughts in the search of other Things.
§ 2. This, therefore, being my Purpose to enquire into the Original, Certainty, and Extent of humane Knowledge; together, with the Grounds and Degrees of Belief, Opinion, and Assent; I shall not at present meddle with the Physical Consideration of the Mind; or trouble my self to examine, wherein its Essence consists, or by what Motions of our Spirits, or Alterations of our Bodies, we come to have any Sensation by our Organs, or any Ideas in our Understandings; and whether those [18]Ideas do in their Formation, any, or all of them, depend on Matter, or no. These are Speculations, which, however curious and entertaining, I shall decline, as lying out of my Way, in the Design I am now upon. It shall suffice to my present Purpose, to consider the discerning Faculties of a Man, as they are employ’d about the Objects, which they have to do with: and I shall imagine I have not wholly misemploy’d my self in the Thoughts I shall have on this Occasion, if, in this Historical, plain Method, I can give any Account of the Ways, whereby our Understandings come to attain those Notions of Things we have, and can set down any Measures of the Certainty of our Knowledge, or the Grounds of those Perswasions, which are to be found amongst Men […].
§ 3. It is […] worth while, to search out the Bounds between Opinion and Knowledge; and examine by what Measures, in things, whereof we have no certain Knowledge, we ought to regulate our Assent, and moderate our Perswasions. In Order whereunto, I shall pursue this following Method.
First, I shall enquire into the Original of those Ideas, Notions, or whatever else you please to call them, which a Man observes, and is conscious to himself he has in his Mind; and the ways whereby the Understanding comes to be furnished with them.
Secondly, I shall endeavour to shew what Knowledge the Understanding hath by those Ideas; and the Certainty, Evidence, and Extent of it.
Thirdly, I shall make some Enquiry into the Nature and Grounds of Faith, or Opinion: whereby I mean that Assent, which we give to any Proposition as true, of whose Truth yet [20]we have no certain Knowledge: And here we shall have Occasion to examine the Reasons and Degrees of Assent.
§ 4. If by this Enquiry into the Nature of the Understanding, I can discover the Powers thereof; how far they reach; to what things they are in any Degree proportionate; and where they fail us, I suppose it may be of use to prevail with the busy Mind of Man, to be more cautious in meddling with things exceeding its Comprehension; to stop, when it is at the utmost Extent of its Tether; and to sit down in a quiet Ignorance of those Things, which, upon Examination, are found to be beyond the reach of our Capacities. […]
§ 5. For though the Comprehension of our Understandings, comes exceeding short of the vast Extent of Things; yet, we shall have Cause enough to magnify the bountiful Author of our Being, for that Portion and Degree of Knowledge, he has bestowed on us, so far above all the rest of the Inhabitants of this our Mansion. Men have Reason to be well satisfied with what God hath thought fit for them, since he hath given them (as St. Peter says) πάντα πρὸς ζωὴν καὶ εὐσέβειαν, Whatsoever is necessary for the Conveniences of Life, and Information of Vertue; and has put within the reach of their Discovery the comfortable Provision for this Life and the Way that leads to a better. […]
§ 6. When we know our own Strength, we shall the better know what to undertake with hopes of Success: And when we have well survey’d the Powers of our own Minds, and made some Estimate what we may expect from them, we shall not be inclined either to sit still, and not set our Thoughts on work at [22]all, in Despair of knowing any thing; nor on the other side question every thing, and disclaim all Knowledge, because some Things are not to be understood. ’Tis of great use to the Sailor to know the length of his Line, though he cannot with it fathom all the depths of the Ocean. ’Tis well he knows, that it is long enough to reach the bottom, at such Places, as are necessary to direct his Voyage, and caution him against running upon Shoals, that may ruin him. Our Business here is not to know all things, but those which concern our Conduct. If we can find out those Measures, whereby a rational Creature put in that State, which Man is in, in this World, may, and ought to govern his Opinions, and Actions depending thereon, we need not to be troubled, that some other things escape our Knowledge.
[…]
§ 8. […] Before I proceed on to what I have thought on this Subject, I must here in the Entrance beg pardon of my Reader, for the frequent use of the word Idea, which he will find in the following Treatise. It being that Term, which, I think, serves best to stand for whatsoever is the Object of the Understanding when a Man thinks, I have used it to express whatever is meant by Phantasm, Notion, Species, or whatever it is, which the Mind can be employ’d about in thinking; and I could not avoid frequently using it.
I presume it will be easily granted me, that there are such Ideas in Men’s Minds; every one is conscious of them in [24]himself, and Men’s Words and Actions will satisfy him, that they are in others.
Our first Enquiry then shall be, how they come into the Mind.
No innate Principles in the Mind
§ 1. It is an established Opinion amongst some Men, That there are in the Understanding certain innate Principles; some primary Notions (Κοιναὶ ἔννοιαι), Characters, as it were stamped upon the Mind of Man, which the Soul receives in its very first Being; and brings into the World with it. It would be sufficient to convince unprejudiced Readers of the falseness of this Supposition, if I should only shew (as I hope I shall in the following Parts of this Discourse) how Men, barely by the Use of their natural Faculties, may attain to all the Knowledge they have, without the help of any innate Impressions; and may arrive at Certainty, without any such Original Notions or Principles. For I imagine any one will easily grant, That it would be impertinent to suppose, the Ideas of Colours innate in a Creature, to whom God hath given Sight, and a Power to receive them by the Eyes