[16]If the reader is desirous to see how a great genius may be influenced by these seemingly trivial principles of the imagination, as well as the mere vulgar, let him read my Lord Shaftsbury's reasonings concerning the uniting principle of the universe, and the identity of plants and animals. See hisMoralists, orPhilosophical Rhapsody.
[16]If the reader is desirous to see how a great genius may be influenced by these seemingly trivial principles of the imagination, as well as the mere vulgar, let him read my Lord Shaftsbury's reasonings concerning the uniting principle of the universe, and the identity of plants and animals. See hisMoralists, orPhilosophical Rhapsody.
But before I launch out into those immense depths of philosophy which lie before me, I find myself inclined to stop a moment in my present station, and to ponder that voyage which I have undertaken, and which undoubtedly requires the utmost art and industry to be brought to a happy conclusion. Methinks I am like a man, who, having struck on many shoals, and having narrowly escaped shipwreck in passing a small frith, has yet the temerity to put out to sea in the same leaky weather-beaten vessel, and even carries his ambition so far as to think of compassing the globe under these disadvantageous circumstances. My memory of past errors and perplexities makes me diffident for the future. The wretched condition, weakness, and disorder of the faculties, I must employ in my inquiries, increase my apprehensions. And theimpossibility of amending or correcting these faculties, reduces me almost to despair, and makes me resolve to perish on the barren rock, on which I am at present, rather than venture myself upon that boundless ocean which runs out into immensity. This sudden view of my danger strikes me with melancholy; and, as 'tis usual for that passion, above all others, to indulge itself, I cannot forbear feeding my despair with all those desponding reflections which the present subject furnishes me with in such abundance.
I am first affrighted and confounded with that forlorn solitude in which I am placed in my philosophy, and fancy myself some strange uncouth monster, who, not being able to mingle and unite in society, has been expelled all human commerce, and left utterly abandoned and disconsolate. Fain would I run into the crowd for shelter and warmth, but cannot prevail with myself to mix with such deformity. I call upon others to join me, in order to make a company apart, but no one will hearken to me. Every one keeps at a distance, and dreads that storm which beats upon me from every side. I have exposed myself to the enmity of all metaphysicians, logicians, mathematicians, and even theologians; and can I wonder at the insults I must suffer? I have declared my disapprobation of their systems; and can I be surprised if they should express a hatred of mine and of my person? When I look abroad, I foresee on every side dispute, contradiction, anger, calumny and detraction. When I turn my eye inward, I find nothing but doubt and ignorance. All the world conspires to oppose and contradict me; though such is my weakness, that I feel all my opinions loosen and fall of themselves, when unsupported by the approbation of others. Every step Itake is with hesitation, and every new reflection makes me dread an error and absurdity in my reasoning.
For with what confidence can I venture upon such bold enterprises, when, beside those numberless infirmities peculiar to myself, I find so many which are common to human nature? Can I be sure that, in leaving all established opinions, I am following truth? and by what criterion shall I distinguish her, even if fortune should at last guide me on her footsteps? After the most accurate and exact of my reasonings, I can give no reason why I should assent to it, and feel nothing but astrongpropensity to consider objectsstronglyin that view under which they appear to me. Experience is a principle which instructs me in the several conjunctions of objects for the past. Habit is another principle which determines me to expect the same for the future; and both of them conspiring to operate upon the imagination, make me form certain ideas in a more intense and lively manner than others which are not attended with the same advantages. Without this quality, by which the mind enlivens some ideas beyond others (which seemingly is so trivial, and so little founded on reason), we could never assent to any argument, nor carry our view beyond those few objects which are present to our senses. Nay, even to these objects we could never attribute any existence but what was dependent on the senses, and must comprehend them entirely in that succession of perceptions which constitutes our self or person. Nay, farther, even with relation to that succession, we could only admit of those perceptions which are immediately present to our consciousness; nor could those lively images, with which the memory presents us, be ever received as true pictures of past perceptions. The memory, senses, and understandingare therefore all of them founded on the imagination, or the vivacity of our ideas.
No wonder a principle so inconstant and fallacious should lead us into errors when implicitly followed (as it must be) in all its variations. 'Tis this principle which makes us reason from causes and effects; and 'tis the same principle which convinces us of the continued existence of external objects when absent from the senses. But though these two operations be equally natural and necessary in the human mind, yet in some circumstances they are directly contrary;[17]nor is it possible for us to reason justly and regularly from causes and effects, and at the same time believe the continued existence of matter. How then shall we adjust those principles together? Which of them shall we prefer? Or in case we prefer neither of them, but successively assent to both, as is usual among philosophers, with what confidence can we afterwards usurp that glorious title, when we thus knowingly embrace a manifest contradiction?
This contradiction[18]would be more excusable were it compensated by any degree of solidity and satisfaction in the other parts of our reasoning. But the case is quite contrary. When we trace up the human understanding to its first principles, we find it to lead us into such sentiments as seem to turn into ridicule all our past pains and industry, and to discourage us from future inquiries. Nothing is more curiously inquired after by the mind of man than the causes of every phenomenon; nor are we content with knowing the immediate causes, but push on our inquiries till we arriveat the original and ultimate principle. We would not willingly stop before we are acquainted with that energy in the cause by which it operates on its effect; that tie, which connects them together; and that efficacious quality on which the tie depends. This is our aim in all our studies and reflections: and how must we be disappointed when we learn that this connexion, tie, or energy lies merely in ourselves, and is nothing but that determination of the mind which is acquired by custom, and causes us to make a transition from an object to its usual attendant, and from the impression of one to the lively idea of the other? Such a discovery not only cuts off all hope of ever attaining satisfaction, but even prevents our very wishes; since it appears, that when we say we desire to know the ultimate and operating principle as something which resides in the external object, we either contradict ourselves, or talk without a meaning.
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 the 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, beside 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 farther.
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,[19]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 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 no influence upon us? This opinion I can scarce forbear retracting, and condemning from my present feeling and experience. Theintenseview 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 on me? I am confounded with all these questions, and begin to fancymyself 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 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 in my heart to enter into them any farther.
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 commerceand society of men, which is so agreeable; and that I must torture my brain with subtilties 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 any thingcertainlyare, 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 the 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 that 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 areveriein my chamber, or in a solitary walk by a river side, I feel mymind all collected within itself, and am naturallyinclinedto 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, IfeelI 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 impossiblefor 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. TheCynicsare an extraordinary instance of philosophers, who, from reasonings purely philosophical, ran into as great extravagancies of conduct as anymonkordervisethat ever was 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 their 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 auditorsof 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 away among men, would we consider the shortness of that period, wherein these questions have been the subjects of inquiry and reasoning. Two thousand years with such long interruptions, and under such mighty discouragements, are a small space of time to give any tolerable perfection to the sciences; and perhaps we are still in too early an age of the world to discover any principles, which will bear the examination of the latest posterity. For my part, my only hope is, that I may contribute a little to the advancement of knowledge, by giving in some particulars a different turn to the speculations of philosophers, and pointing out to them more distinctly those subjects, where alone they can expect assurance and conviction.Human Nature is the only science of man; and yet has been hitherto the most neglected. 'Twill be sufficient for me, if I can bring it a little more into fashion; and the hope of this serves to compose my temper from that spleen, and invigorate it from that indolence, which sometimes prevail upon me. If the reader finds himself in the same easy disposition, let him follow me in my future speculations. If not, let him follow his inclination, and wait the returns of application and good humour. The conduct of a man who studies philosophy in this careless manner, is more truly sceptical than that of one who, feeling in himself an inclination to it, is yet so overwhelmed with doubts and scruples, as totally to reject it. A true sceptic will be diffident of his philosophical doubts, as well as of his philosophical conviction; and will never refuse any innocent satisfaction which offers itself, upon account of either of them.
Nor is it only proper we should in general indulge our inclination in the most elaborate philosophical researches, notwithstanding our sceptical principles, but also that we should yield to that propensity, which inclines us to be positive and certain inparticular points, according to the light in which we survey them in anyparticular instant. 'Tis easier to forbear all examination and inquiry, than to check ourselves in so natural a propensity, and guard against that assurance, which always arises from an exact and full survey of an object. On such an occasion we are apt not only to forget our scepticism, but even our modesty too; and make use of such terms as these,'tis evident, 'tis certain, 'tis undeniable; which a due deference to the public ought, perhaps, to prevent. I may have fallen into this fault afterthe example of others; but I here enter acaveatagainst any objections which may be offered on that head; and declare that such expressions were extorted from me by the present view of the object, and imply no dogmatical spirit, nor conceited idea of my own judgment, which are sentiments that I am sensible can become nobody, and a sceptic still less than any other.
[17]Sect. 4.
[17]Sect. 4.
[18]Part III. Sect. 14.
[18]Part III. Sect. 14.
[19]Section 1.
[19]Section 1.