An Essay Concerning Humane Understanding, Volume II. - John Locke (people reading books .TXT) 📗

a better and clearer way yet those wrong notions of essences or species having got root in most people's minds who have received any tincture from the learning which has prevailed in this part of the world, are to be discovered and removed, to make way for that use of words which should convey certainty with it.

5. This more particularly concerns Substances.

The names of substances, then, whenever made to stand for species which are supposed to be constituted by real essences which we know not, are not capable to convey certainty to the understanding. Of the truth general propositions made up of such terms we cannot be sure. [The reason whereof is plain: for how can we be sure that this or that quality is in gold, when we know not what is or is not gold? Since in this way of speaking, nothing is gold but what partakes of an essence, which we, not knowing, cannot know where it is or is not, and so cannot be sure that any parcel of matter in the world is or is not in this sense gold; being incurably ignorant whether IT has or has not that which makes anything to be called gold; i. e. that real essence of gold whereof we have no idea at all. This being as impossible for us to know as it is for a blind man to tell in what flower the colour of a pansy is or is not to be found, whilst he has no idea of the colour of a pansy at all. Or if we could (which is impossible) certainly know where a real essence, which we know not, is, v.g. in what parcels of matter the real essence of gold is, yet could we not be sure that this or that quality could with truth be affirmed of gold; since it is impossible for us to know that this or that quality or idea has a necessary connexion with a real essence of which we have no idea at all, whatever species that supposed real essence may be imagined to constitute.]

6.

On the other side, the names of substances, when made use of as they should be, for the ideas men have in their minds, though they carry a clear and determinate signification with them, will not yet serve us to make many universal propositions of whose truth we can be certain. Not because in this use of them we are uncertain what things are signified by them, but because the complex ideas they stand for are such combinations of simple ones as carry not with them any discoverable connexion or repugnancy, but with a very few other ideas.

7.

The complex ideas that our names of the species of substances properly stand for, are collections of such qualities as have been observed to co-exist in an unknown substratum, which we call substance; but what other qualities necessarily co-exist with such combinations, we cannot certainly know, unless we can discover their natural dependence; which, in their primary qualities, we can go but a very little way in; and in all their secondary qualities we can discover no connexion at all: for the reasons mentioned, chap. iii. Viz. 1. Because we know not the real constitutions of substances, on which each secondary quality particularly depends. 2. Did we know that, it would serve us only for experimental (not universal) knowledge; and reach with certainty no further than that bare instance: because our understandings can discover no conceivable connexion between any secondary quality and any modification whatsoever of any of the primary ones. And therefore there are very few general propositions to be made concerning substances, which can carry with them undoubted certainty.

8. Instance in Gold.

'All gold is fixed,' is a proposition whose truth we cannot be certain of, how universally soever it be believed. For if, according to the useless imagination of the Schools, any one supposes the term gold to stand for a species of things set out by nature, by a real essence belonging to it, it is evident he knows not what particular substances are of that species; and so cannot with certainty affirm anything universally of gold. But if he makes gold stand for a species determined by its nominal essence, let the nominal essence, for example, be the complex idea of a body of a certain yellow colour, malleable, fusible, and heavier than any other known;—in this proper use of the word gold, there is no difficulty to know what is or is not gold. But yet no other quality can with certainty be universally affirmed or denied of gold, but what hath a DISCOVERABLE connexion or inconsistency with that nominal essence. Fixedness, for example, having no necessary connexion that we can discover, with the colour, weight, or any other simple idea of our complex one, or with the whole combination together; it is impossible that we should certainly know the truth of this proposition, that all gold is fixed.

9. No discoverable necessary connexion between nominal essence gold, and other simple ideas.

As there is no discoverable connexion between fixedness and the colour, weight, and other simple ideas of that nominal essence of gold; so, if we make our complex idea of gold, a body yellow, fusable, ductile, weighty, and fixed, we shall be at the same uncertainty concerning solubility in AQUA REGIA, and for the same reason. Since we can never, from consideration of the ideas themselves, with certainty affirm or deny of a body whose complex idea is made up of yellow, very weighty, ductile, fusible, and fixed, that it is soluble in AQUA REGIA: and so on of the rest of its qualities. I would gladly meet with one general affirmation concerning any will, no doubt, be presently objected, Is not this an universal proposition, ALL GOLD IS MALLEABLE? To which I answer, It is a very complex idea the word gold stands for. But then here is nothing affirmed of gold, but that that sound stands for an idea in which malleableness is contained: and such a sort of truth and certainty as this it is, to say a centaur is four-footed. But if malleableness make not a part of the specific essence the name of gold stands for, it is plain, ALL GOLD IS MALLEABLE, is not a certain proposition. Because, let the complex idea of gold be made up of whichsoever of its other qualities you please, malleableness will not appear to depend on that complex idea, nor follow from any simple one contained in it: the connexion that malleableness has (if it has any) with those other qualities being only by the intervention of the real constitution of its insensible parts; which, since we know not, it is impossible we should perceive that connexion, unless we could discover that which ties them together.

10. As far as any such Co-existence can be known, so far Universal Propositions maybe certain. But this will go but a little way.

The more, indeed, of these co-existing qualities we unite into one complex idea, under one name, the more precise and determinate we make the signification of that word; but never yet make it thereby more capable of universal certainty, IN RESPECT OF OTHER QUALITIES NOT CONTAINED IN OUR COMPLEX IDEA: since we perceive not their connexion or dependence on one another; being ignorant both of that real constitution in which they are all founded, and also how they flow from it. For the chief part of our knowledge concerning substances is not, as in other things, barely of the relation of two ideas that may exist separately; but is of the necessary connexion and co-existence of several distinct ideas in the same subject, or of their repugnancy so to co-exist. Could we begin at the other end, and discover what it was wherein that colour consisted, what made a body lighter or heavier, what texture of parts made it malleable, fusible, and fixed, and fit to be dissolved in this sort of liquor, and not in another;—if, I say, we had such an idea as this of bodies, and could perceive wherein all sensible qualities originally consist, and how they are produced; we might frame such abstract ideas of them as would furnish us with matter of more general knowledge, and enable us to make universal propositions, that should carry general truth and certainty with them. But whilst our complex ideas of the sorts of substances are so remote from that internal real constitution on which their sensible qualities depend, and are made up of nothing but an imperfect collection of those apparent qualities our senses can discover, there can be few general propositions concerning substances of whose real truth we can be certainly assured; since there are but few simple ideas of whose connexion and necessary co-existence we can have certain and undoubted knowledge. I imagine, amongst all the secondary qualities of substances, and the powers relating to them, there cannot any two be named, whose necessary co-existence, or repugnance to co-exist, can certainly be known; unless in those of the same sense, which necessarily exclude one another, as I have elsewhere showed. No one, I think, by the colour that is in any body, can certainly know what smell, taste, sound, or tangible qualities it has, nor what alterations it is capable to make or receive on or from other bodies. The same may be said of the sound or taste, &c. Our specific names of substances standing for any collections of such ideas, it is not to be wondered that we can with them make very few general propositions of undoubted real certainty. But yet so far as any complex idea of any sort of substances contains in it any simple idea, whose NECESSARY co-existence with any other MAY be discovered, so far universal propositions may with certainty be made concerning it: v.g. could any one discover a necessary connexion between malleableness and the colour or weight of gold, or any other part of the complex idea signified by that name, he might make a certain universal proposition concerning gold in this respect; and the real truth of this proposition, that ALL GOLD IS MALLIABLE, would be as certain as of this, THE THREE ANGLES OF ALL RIGHT-LINED TRIANGLES ARE ALL EQUAL TO TWO RIGHT ONES.

11. The Qualities which make our complex Ideas of Substances depend mostly on external, remote, and unperceived Causes.

Had we such ideas of substances as to know what real constitutions produce those sensible qualities we find in them, and how those qualities flowed from thence, we could, by the specific ideas of their real essences in our own minds, more certainly find out their properties, and discover what qualities they had or had not, than we can now by our senses: and to know the properties of gold, it would be no more necessary that gold should exist, and that we should make experiments upon it, than it is necessary for the knowing the properties of a triangle, that a triangle should exist in any matter, the idea in our minds would serve for the one as well as the other. But we are so far from being admitted into the secrets of nature, that we scarce so much as ever approach the first entrance towards them. For we are wont to consider the substances we meet with, each of them, as an entire thing by itself, having all its qualities in itself, and independent of other things; overlooking, for the most part, the operations of those invisible fluids they are encompassed with, and upon whose motions and operations depend the greatest part of those qualities which are taken notice of in them, and are made by us the inherent marks of distinction whereby we know and denominate them. Put a piece of gold anywhere by itself, separate from the reach and influence of all other bodies, it will immediately lose all its colour and weight, and perhaps malleableness too; which, for aught I know, would be changed into a perfect friability. Water, in which to us fluidity is an essential quality, left to itself, would cease to be fluid. But if inanimate bodies owe so much of their present state to other bodies without them, that they would not be what they appear to us were those bodies that environ them removed; it is yet more so in vegetables, which are nourished, grow, and produce leaves, flowers, and seeds, in a constant succession. And if we look a little nearer into the state of animals, we shall find that their dependence, as to life, motion, and the most considerable qualities to be observed in them, is so wholly on extrinsical causes and qualities of other bodies that make no part of them, that they cannot subsist a moment without them: though