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of disingenuity or unreasonableness, set themselves free with the old reply, "non persuadebis, etiamsi persua seris;" Though I cannot answer, I will not yield.
2. Supposed arguments
14. Secondly, manifest probabilities may be evaded, and the assent withheld for the con- upon this suggestion, that I know not yet all that may be said on the contrary side. And therefore though I be beaten, it is not necessary I should yield, not knowing what forces there are in reserve behind. This is a refuge against conviction so open and so wide, that it is hard to determine, when a man is quite out of the verge of it.
What proba15. But yet there is some end of it; bilities deter- and a man having carefully inquired into mine the as- all the grounds of probability and unlikeliness, done his utmost to inform himself in all particulars fairly, and cast up the sum total on both sides; may in most cases come to acknowledge, upon the whole matter, on which side the probability rests: wherein some proofs in matter of reason, being suppositions upon universal experience, are so cogent and clear; and some testimonies in matter of fact so universal; that he cannot refuse his assent. So that, I think, we may conclude, that in propositions, where though the proofs in view are of most moment, yet there are sufficient grounds to suspect that there is either fallacy in words, or certain proofs as considerable to be produced on the contrary side; there assent, suspense, or dissent, are often voluntary actions: but where the proofs are such as make it highly probable, and there is not sufficient ground to suspect, that there is either fallacy of words (which sober and serious consideration may discover) nor equally valid proofs, yet undiscovered, latent on the other side (which also the nature of the thing may, in some cases, make plain to a considerate man) there, I think, a man, who has weighed them, can scarce refuse his assent to the side, on which the greater probability appears. Whether it be probable, that a promiscuous jumble of printing letters should often fall into a method and order, which should stamp on paper a coherent discourse; or that a blind fortuitous concourse of atoms,
not guided by an understanding agent, should frequently constitute the bodies of any species of animals: in these and the like cases, I think, nobody that considers them can be one jot at a stand which side to take, nor at all waver in his assent. Lastly, when there can be no supposition (the thing in its own nature indifferent, and wholly depending upon the testimony of witnesses) that there is as fair testimony against, as for the matter of fact attested; which by inquiry is to be learned, v. g. whether there was one thousand seven hundred years ago such a man at Rome as Julius Cæsar: in all such cases, I say, I think it is not in any rational man's power to refuse his assent; but that it necessarily follows, and closes with such probabilities. In other less clear cases, I think, it is in man's power to suspend his assent; and perhaps content himself with the proofs he has, if they favour the opinion that suits with his inclination, or interest, and so stop from farther search. But that a man should afford his assent to that side, on which the less probability appears to him, seems to me utterly impracticable, and as impossible, as it is to believe the same thing probable and improbable at the same time.
Where it is
16. As knowledge is no more arbitrary than perception; so, I think, assent is no in our power more in our power than knowledge. When to suspend it. the agreement of any two ideas appears to
our minds, whether immediately, or by the assistance of reason, I can no more refuse to perceive, no more avoid knowing it, than I can avoid seeing those objects which I turn my eyes to, and look on in day-light: and what upon full examination I find the most probable, I cannot deny my assent to. But though we cannot hinder our knowledge, where the agreement is once perceived, nor our assent, where the probability manifestly appears upon due consideration of all the measures of it: yet we can hinder both knowledge and assent, by stopping our inquiry, and not employing our faculties in the search of any truth. If it were not so, ignorance, errour, or infidelity could not in any case be a fault. Thus in some cases we can prevent or suspend our assent; but can a man, versed in modern or ancient history, doubt
whether there is such a place as Rome, or whether there was such a man as Julius Cæsar? Indeed there are millions of truths, that a man is not, or may not think himself concerned to know; as whether our king Richard the Third was crooked, or no; or whether Roger Bacon was a mathematician, or a magician. In these and suchlike cases, where the assent one way or other is of no importance to the interest of any one; no action, no concernment of his, following or depending thereon; there it is not strange, that the mind should give itself up to the common opinion, or render itself to the first comer. These and the like opinions are of so little weight and moment, that, like motes in the sun, their tendencies are very rarely taken notice of. They are there, as it were, by chance, and the mind lets them float at liberty. But where the mind judges that the proposition has concernment in it; where the assent or not assenting is thought to draw consequences of moment after it, and good and evil to depend on choosing or refusing the right side; and the mind sets itself seriously to inquire and examine the probability; there, I think, it is not in our choice to take which side we please, if manifest odds appear on either. The greater probability, I think, in that case will determine the assent: and a man can no more avoid assenting, or taking it to be true, where he perceives the greater probability, than he can avoid knowing it to be true, where he perceives the agreement or disagreement of any two ideas.
If this be so, the foundation of errour will lie in wrong measures of probability; as the foundation of vice in wrong measures of good.
§ 17. Fourthly, the fourth and last wrong 4. Authority. measure of probability I shall take notice of, and which keeps in ignorance or errour more people than all the other together, is that which I mentioned in the foregoing chapter; I mean, the giving up our assent to the common received opinions, either of our friends or party, neighbourhood or country. How many men have no other ground for their tencts, than the supposed honesty, or learning, or number, of those of the same profession? As if honest or bookish men could not
err, or truth were to be established by the vote of the multitude: yet this with most men serves the turn. The tenet has had the attestation of reverend antiquity, it comes to me with the passport of former ages, and therefore I am secure in the reception I give it: other men have been, and are of the same opinion (for that is all is said) and therefore it is reasonable for me to embrace it. A man may more justifiably throw up cross and pile for his opinions, than take them up by such measures. All men are liable to errour, and most men are in many points, by passion or interest, under temptation to it. If we could but see the secret motives that influence the men of name and learning in the world, and the leaders of parties, we should not always find that it was the embracing of truth for its own sake, that made them espouse the doctrines they owned and maintained. This at least is certain, there is not an opinion so absurd, which a man may not receive upon this ground. There is no errour to be named, which has not had its professors and a man shall never want crooked paths to walk in, if he thinks that he is in the right way, whereever he has the footsteps of others to follow.
18. But, notwithstanding the great Men not in noise is made in the world about errours so many erand opinions, I must do mankind that right, rours as imagined. as to say there are not so many men in errours and wrong opinions, as is commonly supposed. Not that I think they embrace the truth: but indeed, because concerning those doctrines they keep such a stir about, they have no thought, no opinion at all. For if any one should a little catechise the greatest part of the partizans of most of the sects in the world, he would not find, concerning those matters they are so zealous for, that they have any opinions of their own: much less would he have reason to think, that they took them upon the examination of arguments, and appearance of probability. They are resolved to stick to a party, that education or interest has engaged them in; and there, like the common soldiers of an army, show their courage and warmth as their leaders direct, without ever examining or so much as knowing the cause they contend
for. If a man's life shows, that he has no serious regard for religion; for what reason should we think, that he beats his head about the opinions of his church, and troubles himself to examine the grounds of this or that doctrine? It is enough for him to obey his leaders, to have his hand and his tongue ready for the support of the common cause, and thereby approve himself to those, who can give him credit, preferment or protection in that society. Thus men become professors of, and combatants for those opinions they were never convinced of, nor proselytes to; no, nor ever had so much as floating in their heads: and though one cannot say, there are fewer improbable or erroneous opinions in the world than there are; yet it is certain, there are fewer that actually assent to them, and mistake them for truth, than is imagined.
Of the Division of the Sciences.
§ 1. ALL that can fall within the compass of human understanding, being either, first, the nature of things as they are in themselves, their relations, and their manner of operation: or, secondly, that which man himself ought to do, as a rational and voluntary agent, for the attainment of any end, especially happiness: or, thirdly, the ways and means, whereby the knowledge of both the one and the other of these is attained and communicated: I think, science may be divided properly into these three sorts.
2. First, the knowledge of things, as 1. Physica. they are in their own proper beings, their constitution, properties and operations; whereby I mean not only matter and body, but spirits also, which have their proper natures, constitutions, and operations, as well as bodies. This, in a little more enlarged sense of the word, I call quoix, or natural philosophy. The end of this is bare speculative truth; and whatsoever can