A DEFENCE OF PHILOSOPHY

THIS deficiency in our ideas is not, indeed, perceived in common life, nor are we sensible, that in the most usual conjunctions of cause and effect we are as ignorant of the ultimate principle, which binds them together, as in the most unusual and extraordinary. But this proceeds merely from an illusion of imagination; and the question is, how far we ought to yield to these illusions. This question is very difficult, and reduces us to a very dangerous dilemma, whichever way we answer it. For if we assent to every trivial suggestion of the fancy; besides that these suggestions are often contrary to each other; they lead us into such errors, absurdities, and obscurities, that we must at last become ashamed of our credulity. Nothing is more dangerous

to reason than the flights of the imagination, and nothing has been the occasion of more mistakes among philosophers. Men of bright fancies may in this respect be compared to those angels, whom the Scripture represents as covering their eyes with their wings. This has already appeared in so many instances that we may spare ourselves the trouble of enlarging upon it any further.

But on the other hand, if the consideration of these instances makes us take a resolution to reject all the trivial suggestions of the fancy, and adhere to the understanding, that is, to the general and more established properties of the imagination; even this resolution, if steadily executed, would be dangerous and attended with the most fatal consequences. For I have already shown, that the understanding, when it acts alone, and according to its most general principles, entirely subverts itself, and leaves not the lowest degree of evidence in any proposition, either in philosophy or common life. We save ourselves from this total scepticism only by means of that singular and seemingly trivial property of the fancy, by which we enter with difficulty into remote views of

things, and we are not able to accompany them with so sensible an impression, as we do those, which are more easy and natural. Shall we, then, establish it for a general maxim, that no refined or elaborate reasoning is ever to be received? Consider well the consequences of such a principle. By this means you cut off entirely all science and philosophy. You proceed upon one singular quality of the imagination, and by a parity of reason must embrace all of them. And you expressly contradict yourself; since this maxim must be built on the preceding reasoning, which will be allowed to be sufficiently refined and metaphysical. What party, then, shall we choose among these difficulties? if we embrace this principle, and condemn all refined reasoning, we run into the most manifest absurdities. If we reject it in favour of these reasonings, we subvert entirely the human understanding. We have therefore no choice left but betwixt a false reason and none at all. For my part, I know not what ought to be done in the present case. I can only observe what is commonly done; which is, that this difficulty is seldom or never thought of; and even where it has once been present to the mind is quickly forgot, and leaves but a small impression behind it. Very refined reflections have little or no influence upon us: and yet we do not and cannot establish it for a rule, that they ought not to have any influence, which implies a manifest contradiction.

But what have I here said, that reflections, very refined and metaphysical, have little or or no influence upon us? This opinion I can scarce forbear retracting, and condemning from my present feeling and experience. The intense view of these manifold contradictions and imperfections in human reason has so wrought upon me and heated my brain that I am ready to reject all belief and reasoning, and can look upon no opinion even as more probable or likely than another. Where am I, or

what? From what causes do I derive my existence, and to what condition shall I return? Whose favour shall I court, and whose anger must I dread ? What beings surround me? and on whom have I any influence, or who have any influence upon me? I am confounded with all these questions, and begin to fancy myself in the most deplorable condition imaginable, environed with the deepest darkness, and utterly deprived of the use of every member and faculty.

Most fortunately it happens, that since reason is incapable of

dispelling these clouds, Nature herself suffices to that purpose, and cures me of this philosophical melancholy and delirium, either by relaxing this bent of the mind, or by some avocation, and lively impression of my senses which obliterate all these chimeras. I dine, I play a game of backgammon, I converse, and am merry with my friends; and when after three or four hours' amusement I would return to these speculations, they appear so cold, and strained, and ridiculous, that I cannot find it in my heart to enter into them any further.

Here then I find myself absolutely and necessarily determined to live and talk and act like other people in the common affairs of life. But, notwithstanding that my natural propensity, and the course of my animal spirits and passions reduce me to this indolent belief in the general maxims of the world, I still feel such remains of my former disposition, that I am ready to throw all my books and papers into the fire, and resolve never more to renounce the pleasures of life for the sake of reasoning and philosophy. For those are my sentiments in that splenetic humour which governs me at present. I may, nay I must yield to the current of nature, in submitting to my senses and understanding; and in this blind submission I show most perfectly my sceptical disposition and principles. But does it follow that I must strive against the current of nature which leads me to indolence and pleasure; that I must seclude myself, in some measure, from the commerce and society of men, which is so agreeable; and that I must torture my brain with subtleties and sophistries, at the very time that I cannot satisfy myself concerning the reasonableness of so painful an application, nor have any tolerable prospect of arriving by its means at truth and certainty.

Under what obligation do I lie of making such an abuse of time? And to what end can it serve either for the service of mankind, or for my own private interest? No! If I must be a fool, as all those who reason or believe anything certainly are, my follies shall at least be natural and agreeable. Where I strive against my inclination I shall have a good reason for my resistance, and will no more be led a-wandering into such dreary solitudes, and rough passages, as I have hitherto met with.

These are my sentiments of my spleen and indolence; and indeed I must confess, that philosophy has nothing to oppose to them and expects a victory more from the returns of a serious

good-humoured disposition, than from the force of reason and conviction. In all the incidents of life we ought still to preserve our scepticism. If we believe that fire warms or water refreshes, 'tis only because it costs us too much pains to think otherwise. Nay, if we are philosophers, it ought only to be upon sceptical principles, and from an inclination which we feel to the employing ourselves after the manner. Where reason is lively and mixes itself with some propensity, it ought to be assented to. Where it does not, it never can have any title to operate upon us.

At the time, therefore, that I am tired with amusement and company, and have indulged a reverie in my chamber, or in a solitary walk by a river side, I feel my mind all collected within itself, and am naturally inclined to carry my view into all those subjects about which I have met with so many disputes in the course of my reading and conversation. I cannot forbear having a curiosity to be acquainted with the principles of moral good and evil, the nature and foundation of government, and the cause of those several passions and inclinations, which actuate and govern me. I am uneasy to think I approve of one object, and disapprove of another; call one thing beautiful, and another deformed; decide concerning truth and falsehood, reason and folly, without knowing upon what principles I proceed. I am concerned for the condition of the learned world, which lies under such a deplorable ignorance in all these particulars. I feel an ambition to arise in me of contributing to the instruction of mankind, and of acquiring a name by my inventions and discoveries. These sentiments spring up naturally in my present disposition; and should I endeavour to banish them, by attaching myself to any other business or diversion, I feel I should be a loser in point of pleasure; and this is the origin of my philosophy.

But even suppose this curiosity and ambition should not transport me into speculations without the sphere of common life, it would necessarily happen, that from my very weakness I must be led into such inquiries. 'Tis certain, that superstition is much more bold in its systems and hypotheses than philosophy; and while the latter contents itself with assigning new causes and principles to the phenomena, which appear in the visible world, the former opens a world of its own, and presents us with scenes, and beings, and objects, which are altogether new. Since therefore 'tis almost impossible for the mind of man to rest, like those of beasts, in that narrow circle of objects, which are the subject

of daily conversation and action, we ought only to deliberate concerning the choice of our guide, and ought to prefer that which is safest and most agreeable. And in this respect I make bold to recommend philosophy, and shall not scruple to give it the preference to superstition of every kind or denomination. For as superstition arises naturally and easily from the popular opinions of mankind, it seizes more strongly on the mind, and is often able to disturb us in the conduct of our lives and actions. Philosophy on the contrary, if just, can present us only with mild and moderate sentiments; and if false and extravagant, its opinions are merely the objects of a cold and general speculation, and seldom go so far as to interrupt the course of our natural propensities. The Cynics are an extraordinary instance of philosophers, who from reasonings purely philosophical ran into as great extravagancies of conduct as any monk or dervish that was ever in the world. Generally speaking, the errors in religion are dangerous; those in philosophy only ridiculous.

I am sensible, that these two cases of the strength and weakness of the mind will not comprehend all mankind, and that there are in England, in particular, many honest gentlemen, who being always employed in our domestic affairs, or amusing themselves in common recreations, have carried their thoughts very little beyond those objects, which are every day exposed to their senses. And indeed, of such as these I pretend not to make philosophers, nor do I expect them either to be associates in these researches or auditors of these discoveries. They do well to keep themselves in their present situation; and instead of refining them into philosophers, I wish we could communicate to our founders of systems a share of this gross earthy mixture, as an ingredient, which they commonly stand much in need of, and which would serve to temper those fiery particles, of which they are composed. While a warm imagination is allowed to enter into philosophy, and hypotheses embraced merely for being specious and agreeable, we can never have any steady principles, nor any sentiments, which will suit with common practice and experience. But were these hypotheses once removed, we might hope to establish a system or set of opinions, which, if not true (for that, perhaps, is too · much to be hoped for), might at least be satisfactory to the human mind, and might stand the test of the most critical examination. Nor should we despair of attaining this end, because of the many chimerical systems, which have successively arisen and decayed

VOL. IV