| I do not think a philosopher, who would apply himself so earnestly to the explaining the ultimate principles of the soul, would show himself a great master in that very science of human nature, which he pretends to explain, or very knowing in what is naturally satisfactory to the mind of man. |
| For nothing is more certain, than that despair has almost the same effect upon us with enjoyment, and that we are no sooner acquainted with the impossibility of satisfying any desire, than the desire itself vanishes. |
| When we see, that we have arrived at the utmost extent of human reason, we sit down contented, though we be perfectly satisfied in the main of our ignorance, and perceive that we can give no reason for our most general and most refined principles, beside our experience of their reality; which is the reason of the mere vulgar, and what it required no study at first to have discovered for the most particular and most extraordinary phaenomenon. |
| And as this impossibility of making any farther progress is enough to satisfy the reader, so the writer may derive a more delicate satisfaction from the free confession of his ignorance, and from his prudence in avoiding that error, into which so many have fallen, of imposing their conjectures and hypotheses on the world for the most certain principles. |
| When this mutual contentment and satisfaction can be obtained betwixt the master and scholar, I know not what more we can require of our philosophy. |
| But if this impossibility of explaining ultimate principles should be esteemed a defect in the science of man, I will venture to affirm, that it is a defect common to it with all the sciences, and all the arts, in which we can employ ourselves, whether they be such as are cultivated in the schools of the philosophers, or practised in the shops of the meanest artizans. |
| None of them can go beyond experience, or establish any principles which are not founded on that authority. |
| Moral philosophy has, indeed, this peculiar disadvantage, which is not found in natural, that in collecting its experiments, it cannot make them purposely, with premeditation, and after such a manner as to satisfy itself concerning every particular difficulty which may be. |
| When I am at a loss to know the effects of one body upon another in any situation, I need only put them in that situation, and observe what results from it. |
| But should I endeavour to clear up after the same manner any doubt in moral philosophy, by placing myself in the same case with that which I consider, it is evident this reflection and premeditation would so disturb the operation of my natural principles, as must render it impossible to form any just conclusion from the phenomenon. |
| We must therefore glean up our experiments in this science from a cautious observation of human life, and take them as they appear in the common course of the world, by men's behaviour in company, in affairs, and in their pleasures. |
| Where experiments of this kind are judiciously collected and compared, we may hope to establish on them a science which will not be inferior in certainty, and will be much superior in utility to any other of human comprehension. |
| BOOK I. OF THE UNDERSTANDING |
| PART I. OF IDEAS, THEIR ORIGIN, COMPOSITION, CONNEXION, ABSTRACTION, ETC. |
| SECT. I. OF THE ORIGIN OF OUR IDEAS. |
| All the perceptions of the human mind resolve themselves into two distinct kinds, which I shall call IMPRESSIONS and IDEAS. |
| The difference betwixt these consists in the degrees of force and liveliness, with which they strike upon the mind, and make their way into our thought or consciousness. |
| Those perceptions, which enter with most force and violence, we may name impressions: and under this name I comprehend all our sensations, passions and emotions, as they make their first appearance in the soul. |
| By ideas I mean the faint images of these in thinking and reasoning; such as, for instance, are all the perceptions excited by the present discourse, excepting only those which arise from the sight and touch, and excepting the immediate pleasure or uneasiness it may occasion. |
| I believe it will not be very necessary to employ many words in explaining this distinction. |
| Every one of himself will readily perceive the difference betwixt feeling and thinking. |