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I have taken some pains to make plain and familiar to their thoughts some truths, which established prejudice, or the abstractedness of the ideas themselves, might render difficult Some objects had need be turned on every side ; and when the notion is new, as I confess some of these are to me, or out of the ordinary road, as I suspect they will appear to others; it is not one simple view of it, that will gain it admittance into every understanding, or fix it there with a clear and lasting impression. There are few, I believe, who have not observed in themselves or others, that what in one way of proposing was very obscure, another way of expressing it has made very clear and intelligible; though afterward the mind found little difference in the phrases, and wondered why one failed to be understood more than the other. But every thing does not hit alike upon every man's imagination. We have our understandings no less different than our palates; and he that thinks the same truth shall be equally relished by every one in the same dress, may as well hope to feast every one with the same sort of cookery: the meat may be the same, and the nourishment good, yet every one not be able to receive it with that seasoning; and it must be dressed another way, if you will

have it go down with some, even of strong constitutions. The truth is, those who advised me to publish it, advised me, for this reason, to publish it as it is; and since I have been brought to let it go abroad, I desire it should be understood by whoever gives himself the pains to read it; I have so little affection to be in print, that if I were not flattered this Essay might be of some use to others, as I think it has been to me, I should have confined it to the view of some friends, who gave

the first occasion to it. My appearing therefore in print, being on purpose to be as useful as I may, I think it necessary to make what I have to say, as easy and intelligible to all sorts of readers, as I can. And I had much rather the speculative and quick sighted should complain of my being in some parts tedious, than that any one, not accustomed to abstract speculations, or prepossessed with different potions, should mistake, or not comprehend my meaning.

It will possibly be censured as a great piece of vanity or insolence in me, to pretend to instruct this our knowing age; it amounting to little less, when I own, that I publish this Essay wiih hopes it may be useful 10 others. But if it may be permitted to speak freely of those, who with a

feigned modesty condemn as useless, what they themselves write, methinks it savours much more of vanity or insolence to publish a book for any other end; and he fails very much of that respect he owes the public, who prints, and consequently expects men should read that, wherein he intends not they should meet with any thing of use to themselves or others : and should nothing else be found allowable in this treatise, yet my design will not cease to be so; and the goodness of my intention ought to be some excuse for the worthlessness of my present. It is that chiefly which secures me from the fear of censure, which I expect not to escape more thau better writers. Men’s principles, notions, and relishes are so different, that it is hard to find a book which pleases or displeases all men. I ackuowledge the age we live in is not the least knowing, and therefore not the most easy to be satisfied. If I have not the good luck to please, yet nobody ought to be offended with me. I plainly tell all my readers, except half a dozen, this treatise was not at first intended for them; and therefore they need not be at the trouble to be of that number. But yet if any one thinks fit to be angry, and rail at it, he may do it securely : for I shall find some better way of spending my time, than in such kind of conversation. I shall always have the satisfaction to have aimed sincerely at truth and usefulness, though in one of the meanest ways. The commonwealth of learning is not at this time without master-builders, whose mighty designs, in advancing the sciences, will leave lasting monuments to the admiration of posterity ; but every one must not hope to be a Boyle, or a Sydenham; and in an age that produces such masters, as the great Huygenius, and the incomparable Mr. Newton, with some others of that strain; it is ambition enough to be einployed as an under-labourer in clearing the ground a little, and removing some of the rubblish that lies in the way to knowledge: which certainly had been very much more advanced in the world, if the endeavours of ingenious and industrious men had not been much tumbered with the learned but frivolous use of uncouth, affected, or unintelligible terms, introduced into the sciences, and there made an art of, to that degree, that philosophy, which is nothing but the true knowledge of things, was thought unfit, or uncapable to be brought into well-bred company, and polite conversation. Vague and insignificant forms of speech, and abuse of language, have so long passed for mysteries of science; and hard and misapplied words, with little or no meaning, have, by prescription, such a right to be mistaken for deep learning and height of speculation, that it will not be easy to persuade, either those who speak, or those who hear them, that they are but the covers of ignorance, and hindrance of true knowledge. To break in upon the sanctuary of vanity and ignorance, will be, I suppose, some service to human understanding: though so few are apt to think they deceive, or are deceived in the use of words; or that the language of the sect they are of, has any faults in it, which ought to be examined or corrected; that I hope I shall be pardoned, if I have in the third book dwelt long on this subject, and endeavoured to make it so plain, that neither the inveterateness of the mischief, nor the prevaJence of the fashion, shall be any excuse for those, who will not take care about the meaning of their own words, and will not suffer the significancy of their expressions to be inquired into.

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I have been told that a short epitome of this treatise, which was printed 1688, was by some condemned without reading, because innate ideas were denied in it; they too hastily concluding, that if innate ideas were not supposed, there would be little left, either of the notion or proof of spirits. If any one take the like offence at the entrance of this treatise, I shall desire bim to read it through; and then I hope he will be convinced, that the taking away false foundations, is not to the prejudice, but advantage of truth; wbich is never injured or endangered so much, as when mixed with, or built on falsehood. In the second edition, I added as followeth :

The bookseller will not forgive me, if I say nothing of this second edition, which he has promised, by the correctness of it, shall make amends for the

many

faults committed in the former. He desires too, that it should be known, that it has one whole new chapter concerning identity, and niany additions and amendments in other places. These I must inform my reader are not all new matter, but most of them either farther confirmations of what I had said, or explications, to prevent others being mistaken in the sense of what was formerly printed, and not any variation in me from it; I must only except the alterations I have made in Book II. Chap. 21.

What I had there writ coucerning liberty and the will,

I thought deserved as accurate a view, as I was capable of; those subjects having in all ages exercised the learned part of the world, with questions and difficulties, that have not a little perplexed morality and divinity; those parts of knowledge, that men are most concerned to be clear in. Upon a closer inspection into the working of men's minds, and a stricter examination of those motives and views they are turned by, I have found reason somewhat to alter the thoughts I formerly had concerning that, which gives the least determination to the will in all voluntary actions. This I cannot forbear to acknowledge to the world with as much freedom and readiness, as I at first published what then seemed to me to be right; thinking myself more concerned to quit and renounce any opinion of my own, than oppose that of another, when truth appears against it. For it is truth alone I seek, and that will always be welcome to me, when or from whence soever it comes.

But what forwardness soever I have to resign any opinion I have, or to recede from any thing I have writ, upon the first evidence of any error in it; yet this I must own, that I have not had the good luck to receive any light from those exceptions I have met with in print against any part of my book; nor have, from any thing that has been urged against it, found reason to alter my sense, in any of the points have been questioned. Whether the subject I have in hand requires often more thought and attention, than cursory readers, at least such as are prepossessed, are willing to allow: or, whether any obscurity in my expression's casts a cloud over it, and these notions are made difficult to others apprehensions in my way of treating them: so it is, that my meaning, I find, is often mistaken, and I have not the good luck to be every where rightly understood. There are so many instances of this, that I think it jụstice to my reader and myself, to conclude, that either my book is plainly enough written to be rightly understood by those who peruse it with that attention and indifferency, which every one, who will give himself the pains to read, ought to employ in reading; or else that I have writ mine so obscurely, that it is in vain to go about to mend it. Which ever of these be the truth, it is myself only am affected thereby, and therefore I shall be far from troubling my reader with what I think might be said, in answer to those several objections I have met with, to passages here and there of my book : since I per. suade myself, that he who thinks them of moment enough to be concerned whether they are true or false, will be able to see, that what is said, is either not well founded, or else not contrary to my doctrine, when I and my opposer come both to be well understood.

If any, careful that none of their good thoughts should be lost, have published their censures of my Essay, with this honour done to it, that they will not suffer it to be an Essay; I leave it to the public to value the obligation they bave to their critical pens, and shall not waste my reader's time in so idle or ill natured an employment of mine, as to lessen the satisfaction any one has in himself, or gives to others, in so basty a confutation of what I have writ

ten.

The booksellers preparing for the fourth edition of my Essay, gave me notice of it, that I might, if I had leisure, make any additions or alterations I should think fit. Wbereupon I thought it convenient to advertise the reader, tbat besides several corrections I had made here and there, there was one alteration which it was nec essary to mention, because it ran through the whole book, and is of consequence to be rightly understood.

What I thereupon said was this:

Clear and distinct ideas are terms, which, though familiar and frequent in men's mouths, I have reason to think every one, who uses, does not perfectly understand. Aud possibly it is but here and there one, who gives biaiself the trouble to consider them so far as to know what he himself or others precisely mean by them: I have therefore in most places chose to put determinate or deterinined, instead of clear and distinct, as more likely to direct men's thoughts to my meaning in this matter. By those denominations, I mean some object in the mind, and consequently determined, i. e, such as it is there seen and perceived to be. This, I think, may fitly be called a determinate or determined idea, when such as it is at any time objectively in the mind, and so determined there, it is annexed, and without variation determined to a name or articulate sound, which is to be steadily the sign of that very same object of the mind, or determinate idea.

Io explain this a little more particularly. By deterininate, when applied to a simple idea, I mean thai simple appearance which the mind has in its view, or perceives in

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