1. Knowledge is not got from Maxims.
IT having been the common received opinion amongst men of letters, that
MAXIMS were the foundation of all knowledge; and that the sciences
were each of them built upon certain PRAECOGNITA, from whence the
understanding was to take its rise, and by which it was to conduct
itself in its inquiries into the matters belonging to that science, the
beaten road of the Schools has been, to lay down in the beginning one or
more GENERAL PROPOSITIONS, as foundations whereon to build the knowledge
that was to be had of that subject. These doctrines, thus laid down for
foundations of any science, were called PRINCIPLES, as the beginnings
from which we must set out, and look no further backwards in our
inquiries, as we have already observed.
2. (The Occasion of that Opinion.)
One thing which might probably give an occasion to this way of
proceeding in other sciences, was (as I suppose) the good success it
seemed to have in MATHEMATICS, wherein men, being observed to attain a
great certainty of knowledge, these sciences came by pre-eminence to
be called [word in Greek], and [word in Greek], learning, or things
learned, thoroughly learned, as having of all others the greatest
certainty, clearness, and evidence in them.
3. But from comparing clear and distinct Ideas.
But if any one will consider, he will (I guess) find, that the great
advancement and certainty of real knowledge which men arrived to in
these sciences, was not owing to the influence of these principles, nor
derived from any peculiar advantage they received from two or three
general maxims, laid down in the beginning; but from the clear,
distinct, complete ideas their thoughts were employed about, and the
relation of equality and excess so clear between some of them, that they
had an intuitive knowledge, and by THAT a way to discover it in others;
and this without the help of those maxims. For I ask, Is it not possible
for a young lad to know that his whole body is bigger than his little
finger, but by virtue of this axiom, that THE WHOLE IS BIGGER THAN A
PART; nor be assured of it, till he has learned that maxim? Or cannot a
country wench know that, having received a shilling from one that owes
her three, and a shilling also from another that owes her three, the
remaining debts in each of their hands are equal? Cannot she know this,
I say, unless she fetch the certainty of it from this maxim, that IF YOU
TAKE EQUALS FROM EQUALS, THE REMAINDER WILL BE EQUALS, a maxim which
possibly she never heard or thought of? I desire any one to consider,
from what has been elsewhere said, which is known first and clearest by
most people, the particular instance, or the general rule; and which it
is that gives life and birth to the other. These general rules are
but the comparing our more general and abstract ideas, which are the
workmanship of the mind, made, and names given to them for the easier
dispatch in its reasonings, and drawing into comprehensive terms and
short rules its various and multiplied observations. But knowledge began
in the mind, and was founded on particulars; though afterwards, perhaps,
no notice was taken thereof: it being natural for the mind (forward
still to enlarge its knowledge) most attentively to lay up those general
notions, and make the proper use of them, which is to disburden the
memory of the cumbersome load of particulars. For I desire it may be
considered, what more certainty there is to a child, or any one, that
his body, little finger, and all, is bigger than his little finger
alone, after you have given to his body the name WHOLE, and to his
little finger the name PART, than he could have had before; or what new
knowledge concerning his body can these two relative terms give him,
which he could not have without them? Could he not know that his body
was bigger than his little finger, if his language were yet so imperfect
that he had no such relative terms as whole and part? I ask, further,
when he has got these names, how is he more certain that his body is a
whole, and his little finger a part, than he was or might be certain
before he learnt those terms, that his body was bigger than his little
finger? Any one may as reasonably doubt or deny that his little finger
is a part of his body, as that it is less than his body. And he that can
doubt whether it be less, will as certainly doubt whether it be a part.
So that the maxim, the whole is bigger than a part, can never be made
use of to prove the little finger less than the body, but when it is
useless, by being brought to convince one of a truth which he knows
already. For he that does not certainly know that any parcel of matter,
with another parcel of matter joined to it, is bigger than either of
them alone, will never be able to know it by the help of these two
relative terms, whole and part, make of them what maxim you please.
4. Dangerous to build upon precarious Principles.
But be it in the mathematics as it will, whether it be clearer, that,
taking an inch from a black line of two inches, and an inch from a red
line of two inches, the remaining parts of the two lines will be equal,
or that IF YOU TAKE EQUALS FROM EQUALS, THE REMAINDER WILL BE EQUALS:
which, I say, of these two is the clearer and first known, I leave to
any one to determine, it not being material to my present occasion. That
which I have here to do, is to inquire, whether, if it be the readiest
way to knowledge to begin with general maxims, and build upon them, it
be yet a safe way to take the PRINCIPLES which are laid down in any
other science as unquestionable truths; and so receive them without
examination, and adhere to them, without suffering them to be doubted
of, because mathematicians have been so happy, or so fair, to use none
but self-evident and undeniable. If this be so, I know not what may not
pass for truth in morality, what may not be introduced and proved in
natural philosophy.
Let that principle of some of the old philosophers, That all is Matter,
and that there is nothing else, be received for certain and indubitable,
and it will be easy to be seen by the writings of some that have revived
it again in our days, what consequences it will lead us into. Let any
one, with Polemo, take the world; or with the Stoics, the aether, or
the sun; or with Anaximenes, the air, to be God; and what a divinity,
religion, and worship must we needs have! Nothing can be so dangerous as
PRINCIPLES thus TAKEN UP WITHOUT QUESTIONING OR EXAMINATION; especially
if they be such as concern morality, which influence men's lives, and
give a bias to all their actions. Who might not justly expect another
kind of life in Aristippus, who placed happiness in bodily pleasure; and
in Antisthenes, who made virtue sufficient to felicity? And he who, with
Plato, shall place beatitude in the knowledge of God, will have his
thoughts raised to other contemplations than those who look not beyond
this spot of earth, and those perishing things which are to be had in
it. He that, with Archelaus, shall lay it down as a principle, that
right and wrong, honest and dishonest, are defined only by laws, and not
by nature, will have other measures of moral rectitude and gravity, than
those who take it for granted that we are under obligations antecedent
to all human constitutions.
5. To do so is no certain Way to Truth.
If, therefore, those that pass for PRINCIPLES are NOT CERTAIN, (which we
must have some way to know, that we may be able to distinguish them
from those that are doubtful,) but are only made so to us by our blind
assent, we are liable to be misled by them; and instead of being guided
into truth, we shall, by principles, be only confirmed in mistake and
error.
6. But to compare clear, complete Ideas, under steady Names.
But since the knowledge of the certainty of principles, as well as
of all other truths, depends only upon the perception we have of the
agreement or disagreement of our ideas, the way to improve our knowledge
is not, I am sure, blindly, and with an implicit faith, to receive and
swallow principles; but is, I think, to get and fix in our minds clear,
distinct, and complete ideas, as far as they are to be had, and annex
to them proper and constant names. And thus, perhaps, without any other
principles, but BARELY CONSIDERING THOSE PERFECT IDEAS, and by COMPARING
THEM ONE WITH ANOTHER; finding their agreement and disagreement, and
their several relations and habitudes; we shall get more true and clear
knowledge by the conduct of this one rule, than by taking up principles,
and thereby putting our minds into the disposal of others.
7. The true Method of advancing Knowledge is by considering our abstract
Ideas.
We must, therefore, if we will proceed as reason advises, adapt our
methods of inquiry to THE NATURE OF THE IDEAS WE EXAMINE, and the truth
we search after. General and certain truths are only founded in the
habitudes and relations of ABSTRACT IDEAS. A sagacious and methodical
application of our thoughts, for the finding out these relations, is
the only way to discover all that can be put with truth and certainty
concerning them into general propositions. By what steps we are to
proceed in these, is to be learned in the schools of the mathematicians,
who, from very plain and easy beginnings, by gentle degrees, and
a continued chain of reasonings, proceed to the discovery and
demonstration of truths that appear at first sight beyond human
capacity. The art of finding proofs, and the admirable methods they have
invented for the singling out and laying in order those intermediate
ideas that demonstratively show the equality or inequality of
unapplicable quantities, is that which has carried them so far, and
produced such wonderful and unexpected discoveries: but whether
something like this, in respect of other ideas, as well as those of
magnitude, may not in time be found out, I will not determine. This,
I think, I may say, that if other ideas that are the real as well as
nominal essences of their species, were pursued in the way familiar to
mathematicians, they would carry our thoughts further, and with greater
evidence and clearness than possibly we are apt to imagine.
8. By which Morality also may be made clearer.
This gave me the confidence to advance that conjecture, which I suggest,
(chap. iii.) viz. that MORALITY is capable of demonstration as well as
mathematics. For the ideas that ethics are conversant about, being all
real essences, and such as I imagine have a discoverable connexion and
agreement one with another; so far as we can find their habitudes and
relations, so far we shall be possessed of certain, real, and general
truths; and I doubt not but, if a right method were taken, a great part
of morality might be made out with that clearness, that could leave, to
a considering man, no more reason to doubt, than he could have to
doubt of the truth of propositions in mathematics, which have been
demonstrated to him.
9. Our Knowledge of Substances is to be improved, not by contemplation
of abstract ideas, but only by Experience.
In our search after the knowledge of SUBSTANCES, our want of ideas that
are suitable to such a way of proceeding obliges us to a quite different
method. We advance not here, as in the other, (where our abstract ideas
are real as well as nominal essences,) by contemplating our ideas, and
considering their relations and correspondences; that helps us very
little for the reasons, that in another place we have at large set down.
By which I think it is evident, that substances afford matter of very
little GENERAL knowledge; and the bare contemplation of their abstract
ideas will carry us but a very little way in the search of truth and
certainty. What, then, are we to do for the improvement of our knowledge
in substantial beings? Here we are to take a quite contrary course: the
want of ideas of their real essences sends us from our own thoughts to
the things themselves as they exist. EXPERIENCE HERE MUST TEACH ME WHAT
REASON CANNOT: and it is by TRYING alone, that I can CERTAINLY KNOW,
what other qualities co-exist with those of my complex idea, v.g.
whether that yellow heavy, fusible body I call gold, be malleable, or
no; which experience (which way ever it prove in that particular body I
examine) makes me not certain, that it is so in all, or any other
yellow, heavy, fusible bodies, but that which I have tried. Because it
is no consequence one way or the other from my complex idea: the
necessity or inconsistence of malleability hath no visible connexion
with the combination of that colour, weight, and fusibility in any body.
What I have said here of the nominal essence of gold, supposed to
consist of a body of such a determinate colour, weight, and fusibility,
will hold true, if malleableness, fixedness, and solubility in aqua
regia be added to it. Our reasonings from these ideas will carry us but
a little way in the certain discovery of the other properties in those
masses of matter wherein all these are to be found. Because the OTHER
properties of such bodies, depending not on these, but on that unknown
real essence on which these also depend, we cannot by them discover the
rest; we can go no further than the simple ideas of our nominal essence
will carry us, which is very little beyond themselves; and so afford us
but very sparingly any certain, universal, and useful truths. For, upon
trial, having found that particular piece (and all others of that
colour, weight, and fusibility, that I ever tried) malleable, that also
makes now, perhaps, a part of my complex idea, part of my nominal
essence of gold: whereby though I make my complex idea to which I affix
the name gold, to consist of more simple ideas than before; yet still,
it not containing the real essence of any species of bodies, it helps me
not certainly to know (I say to know, perhaps it may be to conjecture)
the other remaining properties of that body, further than they have a
visible connexion with some or all of the simple ideas that make up my
nominal essence. For example, I cannot be certain, from this complex
idea, whether gold be fixed or no; because, as before, there is no
NECESSARY connexion or inconsistence to be discovered betwixt a COMPLEX
IDEA OF A BODY YELLOW, HEAVY, FUSIBLE, MALLEABLE; betwixt these, I say,
and FIXEDNESS; so that I may certainly know, that in whatsoever body
these are found, there fixedness is sure to be. Here, again, for
assurance, I must apply myself to experience; as far as that reaches,
I may have certain knowledge, but no further.
10. Experience may procure is Convenience, not Science.
I deny not but a man, accustomed to rational and regular experiments,
shall be able to see further into the nature of bodies, and guess
righter at their yet unknown properties, than one that is a stranger to
them: but yet, as I have said, this is but judgment and opinion, not
knowledge and certainty. This way of GETTING AND IMPROVING OUR KNOWLEDGE
IN SUBSTANCES ONLY BY EXPERIENCE AND HISTORY, which is all that the
weakness of our faculties in this state of mediocrity which we are in
this world can attain to, makes me suspect that NATURAL PHILOSOPHY IS
NOT CAPABLE IS BEING MADE A SCIENCE. We are able, I imagine, to reach
very little general knowledge concerning the species of bodies, and
their several properties. Experiments and historical observations we may
have, from which we may draw advantages of ease and health, and thereby
increase our stock of conveniences for this life; but beyond this I fear
our talents reach not, nor are our faculties, as I guess, able to
advance.
11. We are fitted for moral Science, but only for probable
interpretations of external Nature.
From whence is it obvious to conclude, that, since our faculties are
not fitted to penetrate into the internal fabric and real essences of
bodies; but yet plainly discover to us the being of a God, and the
knowledge of ourselves, enough to lead us into a full and clear
discovery of our duty and great concernment; it will become us, as
rational creatures, to employ those faculties we have about what they
are most adapted to, and follow the direction of nature, where it seems
to point us out the way. For it is rational to conclude, that our proper
employment lies in those inquiries, and in that sort of knowledge which
is most suited to our natural capacities, and carries in it our greatest
interest, i.e. the condition of our eternal estate. Hence I think I may
conclude, that MORALITY IS THE PROPER SCIENCE AND BUSINESS OF MANKIND IN
GENERAL, (who are both concerned and fitted to search out their SUMMUM
BONUM;) as several arts, conversant about several parts of nature, are
the lot and private talent of particular men, for the common use of
human life, and their own particular subsistence in this world. Of what
consequence the discovery of one natural body and its properties may
be to human life, the whole great continent of America is a convincing
instance: whose ignorance in useful arts, and want of the greatest part
of the conveniences of life, in a country that abounded with all sorts
of natural plenty, I think may be attributed to their ignorance of what
was to be found in a very ordinary, despicable stone, I mean the mineral
of IRON. And whatever we think of our parts or improvements in this part
of the world, where knowledge and plenty seem to vie with each other;
yet to any one that will seriously reflect on it, I suppose it will
appear past doubt, that, were the use of iron lost among us, we should
in a few ages be unavoidably reduced to the wants and ignorance of the
ancient savage Americans, whose natural endowments and provisions come
no way short of those of the most flourishing and polite nations. So
that he who first made known the use of that contemptible mineral, may
be truly styled the father of arts, and author of plenty.
12. In the study of Nature we must beware of Hypotheses and wrong
Principles.
I would not, therefore, be thought to disesteem or dissuade the study of
NATURE. I readily agree the contemplation of his works gives us occasion
to admire, revere, and glorify their Author: and, if rightly directed,
may be of greater benefit to mankind than the monuments of exemplary
charity that have at so great charge been raised by the founders of
hospitals and almshouses. He that first invented printing, discovered
the use of the compass, or made public the virtue and right use of KIN
KINA, did more for the propagation of knowledge, for the supply and
increase of useful commodities, and saved more from the grave than those
who built colleges, workhouses, and hospitals. All that I would say
is, that we should not be too forwardly possessed with the opinion or
expectation of knowledge, where it is not to be had, or by ways that
will not attain to it: that we should not take doubtful systems
for complete sciences; nor unintelligible notions for scientifical
demonstrations. In the knowledge of bodies, we must be content to
glean what we can from particular experiments: since we cannot, from a
discovery of their real essences, grasp at a time whole sheaves, and in
bundles comprehend the nature and properties of whole species together.
Where our inquiry is concerning co-existence, or repugnancy to
co-exist, which by contemplation of our ideas we cannot discover; there
experience, observation, and natural history, must give us, by our
senses and by retail, an insight into corporeal substances. The
knowledge of BODIES we must get by our senses, warily employed in taking
notice of their qualities and operations on one another: and what we
hope to know of SEPARATE SPIRITS in this world, we must, I think, expect
only from revelation. He that shall consider how little general maxims,
precarious principles, and hypotheses laid down at pleasure, have
promoted true knowledge, or helped to satisfy the inquiries of rational
men after real improvements; how little, I say, the setting out at that
end has, for many ages together, advanced men's progress, towards the
knowledge of natural philosophy, Will think we have reason to thank
those who in this latter age have taken another course, and have trod
out to us, though not an easier way to learned ignorance, yet a surer
way to profitable knowledge.
13. The true Use of Hypotheses.
Not that we may not, to explain any phenomena of nature, make use of any
probable hypothesis whatsoever: hypotheses, if they are well made,
are at least great helps to the memory, and often direct us to new
discoveries. But my meaning is, that we should not take up any one too
hastily (which the mind, that would always penetrate into the causes of
things, and have principles to rest on, is very apt to do) till we have
very well examined particulars, and made several experiments, in that
thing which we would explain by our hypothesis, and see whether it will
agree to them all; whether our principles will carry us quite through,
and not be as inconsistent with one phenomenon of nature, as they seem
to accommodate and explain another. And at least that we take care that
the name of PRINCIPLES deceive us not, nor impose on us, by making us
receive that for an unquestionable truth, which is really at best but a
very doubtful conjecture; such as are most (I had almost said all) of
the hypotheses in natural philosophy.
14. Clear and distinct Ideas with settled Names, and the finding of
those intermediate ideas which show their Agreement or Disagreement, are
the Ways to enlarge our Knowledge.
But whether natural philosophy be capable of certainty or no, the ways
to enlarge our knowledge, as far as we are capable, seems to me, in
short, to be these two:--
First, The first is to get and settle in our minds [determined ideas of
those things whereof we have general or specific names; at least, so
many of them as we would consider and improve our knowledge in, or
reason about.] [And if they be specific ideas of substances, we should
endeavour also to make them as complete as we can, whereby I mean,
that we should put together as many simple ideas as, being constantly
observed to co-exist, may perfectly determine the species; and each of
those simple ideas which are the ingredients of our complex ones, should
be clear and distinct in our minds.] For it being evident that our
knowledge cannot exceed our ideas; [as far as] they are either
imperfect, confused, or obscure, we cannot expect to have certain,
perfect, or clear knowledge. Secondly, The other is the art of finding
out those intermediate ideas, which may show us the agreement or
repugnancy of other ideas, which cannot be immediately compared.
15. Mathematics an instance of this.
That these two (and not the relying on maxims, and drawing consequences
from some general propositions) are the right methods of improving our
knowledge in the ideas of other modes besides those of quantity, the
consideration of mathematical knowledge will easily inform us. Where
first we shall find that he that has not a perfect and clear idea of
those angles or figures of which he desires to know anything, is utterly
thereby incapable of any knowledge about them. Suppose but a man not to
have a perfect exact idea of a right angle, a scalenum, or trapezium,
and there is nothing more certain than that he will in vain seek any
demonstration about them. Further, it is evident, that it was not the
influence of those maxims which are taken for principles in mathematics,
that hath led the masters of that science into those wonderful
discoveries they have made. Let a man of good parts know all the maxims
generally made use of in mathematics ever so perfectly, and contemplate
their extent and consequences as much as he pleases, he will, by their
assistance, I suppose, scarce ever come to know that the square of the
hypothenuse in a right-angled triangle is equal to the squares of the
two other sides. The knowledge that 'the whole is equal to all its
parts,' and 'if you take equals from equals, the remainder will be
equal,' &c., helped him not, I presume, to this demonstration: and a man
may, I think, pore long enough on those axioms, without ever seeing one
jot the more of mathematical truths. They have been discovered by the
thoughts otherwise applied: the mind had other objects, other views
before it, far different from those maxims, when it first got the
knowledge of such truths in mathematics, which men, well enough
acquainted with those received axioms, but ignorant of their method who
first made these demonstrations, can never sufficiently admire. And who
knows what methods to enlarge our knowledge in other parts of science
may hereafter be invented, answering that of algebra in mathematics,
which so readily finds out the ideas of quantities to measure others
by; whose equality or proportion we could otherwise very hardly, or,
perhaps, never come to know?