it. 2. That this idea, thus determined, i. e., which the mind has in itself, and knows, and sees there, be determined without any change to that name, and that name determined to that precise idea. If men had such determined ideas in their inquiries and discourses, they would both discern how far their own inquiries and discourses went, and avoid the greatest part of the disputes and wranglings they have with others.

Besides this, the bookseller will think it necessary I should advertise the reader that there is an addition of two chapters wholly new; the one of the association of ideas, the other of enthusiasm. These, with some other larger additions never before printed, he has engaged to print by themselves after the same manner, and for the same purpose, as was done when this Essay had the second impression.

In the sixth edition there is very little added or altered; the greatest part of what is new is contained in the twentyfirst chapter of the second book, which any one, if he thinks it worth while, may, with a very little labour, transcribe into the margin of the former edition.

OF

HUMAN UNDERSTANDING.

BOOK I.

CHAPTER I.

INTRODUCTION.

1. An Inquiry into the Understanding, pleasant and useful. -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 inquire into. The understanding, like the eye, whilst it makes us see and perceive all other things, takes no notice of itself; 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 inquiry; whatever it be that keeps us so much in the dark to ourselves; 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. Design.—This, therefore, being my purpose, to inquire into the original, certainty, and extent of human 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 myself to examine wherein its essence consists, or by what motions of our spirits or alterations of our bodiest we come to have any sensation by

Compare with this the opinion of Arrian, who, in his Commentary on the Enchiridion of Epictetus, remarks, that the reasoning power in man (ἡ δύναμις ή λογική) is the only faculty which takes cognizance of itself, and comprehends its own nature, office, and worth, as well as those of all the other faculties. (Com. in Epict. Ench. b. i. p. 2.)-ED.

+ Locke, though he does not here name Hobbes, nevertheless refers to his speculations, almost making use of the very language of that

our organs, or any ideas in our understandings; and whether those ideas do in their formation, any or all of them, depend on matter or not. 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 employed about the objects which they have to do with. And I shall imagine I have not wholly misemployed myself 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 persuasions which are to be found amongst men, so various, different, and wholly contradictory; and yet asserted somewhere or other with such assurance and confidence, that he that shall take a view of the opinions of mankind, observe their opposition, and at the same time consider the fondness and devotion wherewith they are embraced, the resolution and eagerness wherewith they are maintained, may perhaps have reason to suspect, that either there is no such thing as truth at all, or that mankind hath no sufficient means to attain a certain knowledge of it.t

philosopher in his treatise on Human Nature, where he says, Image or colour is but an apparition unto us of the motion, agitation, or alteration which the object worketh in the brain, or spirits, or some internal substance of the head." (Ch. ii. 4.)-ED.

* Dugald Stewart, whose philosophical reading was very extensive, observes upon this passage, "It is much to be wished that Mr. Locke had adhered invariably to this wise resolution." (Phil. Essays, Prel. Dissert. p. 5.)-ED.

This was the opinion of those sophists who maintained that men may dispute equally well on both sides of a question; for if truth can be discovered, and we be able to know with certainty when we possess it, the moment this discovery is made must be the term of all honest disputation; but if probability be all we can attain to on any subject, there will ever be room for differing opinions. (Vid. Geel. Hist. Soph. cap. vi. p. 25.) Montaigne has in his Essays a very fine passage on the search after truth, and the question whether it be possible or not to discover it. "Si me faut-il voir enfin, s'il est en la puissance de l'homme de trouver ce qu'il cherche: et si cette quête, qu'il y a employé depuis tant de siècles, l'a enrichy de quelque nouvelle force, et de quelque vérité solide; je crois qu'il me confessera, s'il parle en conscience, que tout l'acquêt qu'il a

VOL. I.

K

3. Method. It is therefore 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 persuasions. In order whereunto I shall pursue this following

method.

First, I shall inquire 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 show what knowledge the understanding hath by those ideas, and the certainty, evidence, and extent of it.

Thirdly, I shall make some inquiry 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 we have no certain knowledge: and here we shall have occasion to examine the reasons and degrees of assent.

4. Useful to know the Extent of our Comprehension.—If by this inquiry 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.* We should not then perhaps be so retiré d'une si longue poursuite, c'est d'avoir appris à recognoître sa faiblesse. L'ignorance qui estoit naturellement en nous, nous l'avons par longue étude confirmée et averée. Il est advenu aux gens véritablement scavans, ce que advient aux épis de bled: ils vont s'élevant et se haussant la tête droite et fière, tant qu'ils sont vuides; mais quand ils ont pleins et grossis de grain en leur maturité, ils commenceroit à s'humilier et baisser les cornes. Pareillement, les hommes, ayant tout essayé, tout sondé, et n'ayant trouvé en cet amas de science et provision de tant de choses diverses, rien de massif et de ferme, et rien que vanité, il sont renoncé à leur présomption et reconnu leur condition naturelle." (t. v. p. 10 et seq.)-ED.

* That, with the history of philosophy before him, Locke should have hoped so much, is scarcely to be credited. Indeed, to sit down in quiet ignorance of anything is contrary to our nature; though it is quite possible

forward, out of an affectation of an universal knowledge, to raise questions, and perplex ourselves and others with disputes about things to which our understandings are not suited, and of which we cannot frame in our minds any clear or distinct perceptions, or whereof (as it has perhaps too often happened) we have not any notions at all. If we can find out how far the understanding can extend its view, how far it has faculties to attain certainty, and in what cases it can only judge and guess, we may learn to content ourselves with what is attainable by us in this state.

5. Our Capacity suited to our State and Concerns.-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 proportion 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) πávтα πρòs (wǹv kaì evσébɛiav, whatsoever is necessary for the conveniences of life and information of virtue; and has put within the reach of their discovery the comfortable provision for this life, and the way that leads to a better. How short soever their knowledge may come of an universal or perfect comprehension of whatsoever is, it yet secures their great concernments, that they have light enough to lead them to the knowledge of their Maker and the sight of their own duties. Men may find matter sufficient to busy their heads, and employ their hands with variety, delight, and satisfaction, if they will not boldly quarrel with their own constitution, and throw away the blessings their hands are filled with because they are not big enough to grasp everything. We shall not have much reason to complain of the narrowness of our minds, if we will but employ them about what may be of use to us; for of that they are very capable: and it will be an unpardonable, as well as childish peevishness, if we undervalue the advantages of our

wastefully to expend in mere curious investigation a world of industry and ingenuity.-ED.

* Epist. ii. 3, where consult the excellent note of the Rev. Mr. Trollope, in his Greek Testament, p. 500.--ED.