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16. Where it is in our power to suspend it.
17. Fourthly, authority.
18. Men not in so many errors as is imagined.



1. Three sorts.
2. First, Physica.
3. Secondly, Practica.
4. Thirdly, EquEIWTIXY.
5. This is the first division of the objects of knowledge.





Of Truth in General.

§ 1. What is truth was an inquiry . What truth many ages since; and it being that which is. all mankind either do, or pretend to search after, it cannot but be worth our while carefully to examine wherein it consists, and so acquaint ourselves with the nature of it, as to observe how the mind distinguishes it from falsehood, § 2. Truth then seems to me, in the

A right proper import of the word, to signify no- joining or thing but the joining or separating of separating signs, as the things signified by them do of signs, i. e. agree or disagree one with another. The ideas or

words. joining or separating of signs, here meant, is what by another name we call proposition. So that truth properly belongs only to propositions : whereof there are two sorts, viz. mental and verbal; as there are two sorts of signs commonly made use of, viz. ideas and words. § 3. To form a clear notion of truth, it

Which is very necessary to consider truth of make menthought, and truth of words, distinctly one tal or verbal from another : but yet it is very difficult proposi

tions. to treat of them asunder; because it is unavoidable, in treating of mental propositions, to make

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Mental pro

very hard to

use of words; and then the instances given of mental propositions cease immediately to be barely mental, and become verbal. For a mental proposition being nothing but a bare consideration of the ideas, as they are in our minds stripped of names, they lose the nature of purely mental propositions as soon as they are put into words.

$ 4. And that which makes it yet harder positions are to treat of mental and verbal propositions

separately is, that most men, if not all, betreated of.

in their thinking and reasonings within themselves, make use of words instead of ideas; at least when the subject of their meditation contains in it complex ideas. Which is a great evidence of the imperfection and uncertainty of our ideas of that kind, and may, if attentively made use of, serve for a mark to show us, what are those things we have clear and perfect established ideas of, and what not. For if we will curiously observe the way our mind takes in thinking and reasoning, we shall find, I suppose, that when we make any propositions within our own thoughts about white or black, sweet or bitter, a triangle or a circle, we can and often do frame in our minds the ideas themselves, without reflecting on the

But when we would consider, or make propositions about the more complex ideas, as of a man, vitriol, fortitude, glory, we usually put the name for the idea : because the ideas these names stand for being for the most part imperfect, confused, and undetermined, we reflect on the names themselves, because they are more clear, certain, and distinct, and readier occur to our thoughts than the pure ideas; and so we make use of these words instead of the ideas themselves, even when we would meditate and reason within ourselves, and make tacit mental

propositions. In substances, as has been already noticed, this is occasioned by the imperfection of our ideas ; we making the name stand for the real essence, of which we have no idea at all. In modes, it is occa


sioned by the great number of simple ideas that go to the making them up. For many of them being compounded, the name occurs much easier than the complex idea itself, which requires time and attention to be recollected, and exactly represented to the mind, even in those men who have formerly been at the pains to do it; and is utterly impossible to be done by those, who, though they have ready in their memory the greatest part of the common words of that language, yet perhaps never troubled themselves in all their lives to consider what precise ideas the most of them stood for. Some confused or obscure notions have served their turns, and many who talk very much of religion and conscience, of church and faith, of power and right, of obstructions and humours, melancholy and choler, would perhaps have little left in their thoughts and meditations, ifone should desire them to think only of the things themselves, and lay by those words, with which they so often confound others, and not seldom themselves also.

$ 5. But to return to the consideration of truth: we must, I say, observe two Being no.


but the sorts of propositions that we are capable joining or of making.

separating First, mental, wherein the ideasinour un

ideas with

out words. derstandings are without the use of words put together, or separated by the mind, perceiving or judging of their agreement or disagreement.

Secondly, verbal propositions, which are words, the signs of our ideas, put together or separated in affirmative or negative sentences. By which way of affirming or denying, these signs, made by sounds, are as it were put together or separated one from another. So that proposition consists in joining or separating signs, and truth consists in the putting together or separating those signs, according as the things, which they stand for, agree or disagree.

$ 6. Every one's experience will satisfy When mental proposi- him, that the mind, either by perceiving tions con

or supposing the agreement or disagree tain real truth, and ment of any of its ideas, does tacitly when ver

within itself put them into a kind of probal.

position affirmative or negative, which I have endeavoured to express by the terms putting together and separating. But this action of the mind, which is so familiar to every thinking and reasoning man, is easier to be conceived by reflecting on what passes in us when we affirm or deny, than to be explained by words. When a man has in his head the idea of two lines, viz. the side and diagonal of a square, whereof the diagonal is an inch long, he may have the idea also of the division of that line into a certain number of equal parts; v.g. into five, ten, an hundred, a thousand, or any other number, and may have the idea of that inch line being divisible, or not divisible, into such equal parts, as a certain number of them will be equal to the side-line. Now whenever he perceives, believes, or supposes such a kind of divisibility to agree or disagree to his idea of that line, he, as it were, joins or separates those two ideas, viz. the idea of that line, and the idea of that kind of divisibility; and so makes a mental proposition, which is true or false, according as such a kind of divisibility, a divisibility into such aliquot parts, does really agree to that line or no. When ideas are so put together, or separated in the mind, as they or the things they stand for do agree or not, that is, as I may call it, mental truth. But truth of words is something more; and that is the affirming or denying of words one of another, as the ideas they stand for agree or disagree: and this again is two-fold ; either purely verbal and-trifling, which I shall speak of, chap. viii. or real and instructive, which is the object of that real knowledge which we have spoken of already. Objection

$ 7. But here again will be apt to occur against ver- the same doubt about truth, that did

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