An Essay Concerning Humane Understanding Volume I Part 33

9. Civil Law the Measure of Crimes and Innocence.

Secondly, the CIVIL LAW--the rule set by the commonwealth to the actions of those who belong to it--is another rule to which men refer their actions; to judge whether they be criminal or no. This law n.o.body overlooks: the rewards and punishments that enforce it being ready at hand, and suitable to the power that makes it: which is the force of the Commonwealth, engaged to protect the lives, liberties, and possessions of those who live according to its laws, and has power to take away life, liberty, or goods, from him who disobeys; which is the punishment of offences committed against his law.

10. Philosophical Law the Measure of Virtue and Vice.

Thirdly, the LAW OF OPINION OR REPUTATION. Virtue and vice are names pretended and supposed everywhere to stand for actions in their own nature right and wrong: and as far as they really are so applied, they so far are coincident with the divine law above mentioned. But yet, whatever is pretended, this is visible, that these names, virtue and vice, in the particular instances of their application, through the several nations and societies of men in the world, are constantly attributed only to such actions as in each country and society are in reputation or discredit. Nor is it to be thought strange, that men everywhere should give the name of virtue to those actions, which amongst them are judged praiseworthy; and call that vice, which they account blamable: since otherwise they would condemn themselves, if they should think anything right, to which they allowed not commendation, anything wrong, which they let pa.s.s without blame. Thus the measure of what is everywhere called and esteemed virtue and vice is this approbation or dislike, praise or blame, which, by a secret and tacit consent, establishes itself in the several societies, tribes, and clubs of men in the world: whereby several actions come to find credit or disgrace amongst them, according to the judgment, maxims, or fashion of that place. For, though men uniting into politic societies, have resigned up to the public the disposing of all their force, so that they cannot employ it against any fellow-citizens any further than the law of the country directs: yet they retain still the power of thinking well or ill, approving or disapproving of the actions of those whom they live amongst, and converse with: and by this approbation and dislike they establish amongst themselves what they will call virtue and vice.

11. The Measure that Man commonly apply to determine what they call Virtue and Vice.

That this is the common MEASURE of virtue and vice, will appear to any one who considers, that, though that pa.s.ses for vice in one country which is counted a virtue, or at least not vice, in another, yet everywhere virtue and praise, vice and blame, go together. Virtue is everywhere, that which is thought praiseworthy; and nothing else but that which has the allowance of public esteem is called virtue. Virtue and praise are so united, that they are called often by the same name.

Sunt sua praemia laudi, says Virgil; and so Cicero, Nihil habet natura praestantius, quam honestatem, quam laudem, quam dignitatem, quam decus, which he tells you are all names for the same thing. This is the language of the heathen philosophers, who well understood wherein their notions of virtue and vice consisted. And though perhaps, by the different temper, education, fashion, maxims, or interest of different sorts of men, it fell out, that what was thought praiseworthy in one place, escaped not censure in another; and so in different societies, virtues and vices were changed; yet, as to the main, they for the most part kept the same everywhere. For, since nothing can be more natural than to encourage with esteem and reputation that wherein every one finds his advantage, and to blame and discountenance the contrary; it is no wonder that esteem and discredit, virtue and vice, should, in a great measure, everywhere correspond with the unchangeable rule of right and wrong, which the law of G.o.d hath established; there being nothing that so directly and visible secures and advances the general good of mankind in this world, as obedience to the laws he had set them, and nothing that breeds such mischiefs and confusion, as the neglect of them. And therefore men, without renouncing all sense and reason, and their own interest, which they are so constantly true to, could not generally mistake, in placing their commendation and blame on that side that really deserved it not. Nay, even those men whose practice was otherwise, failed not to give their approbation right, few being depraved to that degree as not to condemn, at least in others, the faults they themselves were guilty of; whereby, even in the corruption of manners, the true boundaries of the law of nature, which ought to be the rule of virtue and vice, were pretty well preferred. So that even the exhortations of inspired teachers, have not feared to appeal to common repute: 'Whatsoever is lovely, whatsoever is of good report, if there be any virtue, if there be any praise,' &c. (Phil. iv. 8.)

12. Its Inforcement is Commendation and Discredit.

If any one shall imagine that I have forgot my own notion of a law, when I make the law, whereby men judge of virtue and vice, to be nothing else but the consent of private men, who have not authority enough to make a law: especially wanting that which is so necessary and essential to a law, a power to enforce it: I think I may say, that he who imagines commendation and disgrace not to be strong motives to men to accommodate themselves to the opinions and rules of those with whom they converse, seems little skilled in the nature or history of mankind: the greatest part whereof we shall find to govern themselves chiefly, if not solely, by this LAW OF FASHION; and so they do that which keeps them in reputation with their company, little regard the laws of G.o.d, or the magistrate. The penalties that attend the breach of G.o.d's laws some, nay perhaps most men, seldom seriously reflect on: and amongst those that do, many, whilst they break the law, entertain thoughts of future reconciliation, and making their peace for such breaches. And as to the punishments due from the laws of the commonwealth, they frequently flatter themselves with the hopes of impunity. But no man escapes the punishment of their censure and dislike, who offends against the fashion and opinion of the company he keeps, and would recommend himself to. Nor is there one of ten thousand, who is stiff and insensible enough, to bear up under the constant dislike and condemnation of his own club. He must be of a strange and unusual const.i.tution, who can content himself to live in constant disgrace and disrepute with his own particular society. Solitude many men have sought, and been reconciled to: but n.o.body that has the least thought or sense of a man about him, can live in society under the constant dislike and ill opinion of his familiars, and those he converses with. This is a burden too heavy for human sufferance: and he must be made up of irreconcileable contradictions, who can take pleasure in company, and yet be insensible of contempt and disgrace from his companions.

13. These three Laws the Rules of moral Good and Evil.

These three then, first, the law of G.o.d; secondly, the law of politic societies; thirdly, the law of fashion, or private censure, are those to which men variously compare their actions: and it is by their conformity to one of these laws that they take their measures, when they would judge of their moral rect.i.tude, and denominate their actions good or bad.

14. Morality is the Relation of Voluntary Actions to these Rules.

Whether the rule to which, as to a touchstone, we bring our voluntary actions, to examine them by, and try their goodness, and accordingly to name them, which is, as it were, the mark of the value we set upon them: whether, I say, we take that rule from the fashion of the country, or the will of a law-maker, the mind is easily able to observe the relation any action hath to it, and to judge whether the action agrees or disagrees with the rule; and so hath a notion of moral goodness or evil, which is either conformity or not conformity of any action to that rule: and therefore is often called moral rect.i.tude. This rule being nothing but a collection of several simple ideas, the conformity thereto is but so ordering the action, that the simple ideas belonging to it may correspond to those which the law requires. And thus we see how moral beings and notions are founded on, and terminated in, these simple ideas we have received from sensation or reflection. For example: let us consider the complex idea we signify by the word murder: and when we have taken it asunder, and examined all the particulars, we shall find them to amount to a collection of simple ideas derived from reflection or sensation, viz. First, from REFLECTION on the operations of our own minds, we have the ideas of willing, considering, purposing beforehand, malice, or wishing ill to another; and also of life, or perception, and self-motion. Secondly, from SENSATION we have the collection of those simple sensible ideas which are to be found in a man, and of some action, whereby we put an end to perception and motion in the man; all which simple ideas are comprehended in the word murder. This collection of simple ideas, being found by me to agree or disagree with the esteem of the country I have been bred in, and to be held by most men there worthy praise or blame, I call the action virtuous or vicious: if I have the will of a supreme invisible Lawgiver for my rule, then, as I supposed the action commanded or forbidden by G.o.d, I call it good or evil, sin or duty: and if I compare it to the civil law, the rule made by the legislative power of the country, I call it lawful or unlawful, a crime or no crime. So that whencesoever we take the rule of moral actions; or by what standard soever we frame in our minds the ideas of virtues or vices, they consist only, and are made up of collections of simple ideas, which we originally received from sense or reflection: and their rect.i.tude or obliquity consists in the agreement or disagreement with those patterns prescribed by some law.

15. Moral actions may be regarded wither absolutely, or as ideas of relation.

To conceive rightly of moral actions, we must take notice of them under this two-fold consideration. First, as they are in themselves, each made up of such a collection of simple ideas. Thus drunkenness, or lying, signify such or such a collection of simple ideas, which I call mixed modes: and in this sense they are as much POSITIVE ABSOLUTE ideas, as the drinking of a horse, or speaking of a parrot. Secondly, our actions are considered as good, bad, or indifferent; and in this respect they are RELATIVE, it being their conformity to, or disagreement with some rule that makes them to be regular or irregular, good or bad; and so, as far as they are compared with a rule, and thereupon denominated, they come under relation. Thus the challenging and fighting with a man, as it is a certain positive mode, or particular sort of action, by particular ideas, distinguished from all others, is called DUELLING: which, when considered in relation to the law of G.o.d, will deserve the name of sin; to the law of fashion, in some countries, valour and virtue; and to the munic.i.p.al laws of some governments, a capital crime. In this case, when the positive mode has one name, and another name as it stands in relation to the law, the distinction may as easily be observed as it is in substances, where one name, v.g. MAN, is used to signify the thing; another, v.g. FATHER, to signify the relation.

16. The Denominations of Actions often mislead us.

But because very frequently the positive idea of the action, and its moral relation, are comprehended together under one name, and the same word made use of to express both the mode or action, and its moral rect.i.tude or obliquity: therefore the relation itself is less taken notice of; and there is often no distinction made between the positive idea of the action, and the reference it has to a rule. By which confusion of these two distinct considerations under one term, those who yield too easily to the impressions of sounds, and are forward to take names for things, are often misled in their judgment of actions. Thus, the taking from another what is his, without his knowledge or allowance, is properly called STEALING: but that name, being commonly understood to signify also the moral gravity of the action, and to denote its contrariety to the law, men are apt to condemn whatever they hear called stealing, as an ill action, disagreeing with the rule of right. And yet the private taking away his sword from a madman, to prevent his doing mischief, though it be properly denominated stealing, as the name of such a mixed mode; yet when compared to the law of G.o.d, and considered in its relation to that supreme rule, it is no sin or transgression, though the name stealing ordinarily carries such an intimation with it.

17. Relations innumerable, and only the most considerable here mentioned.

And thus much for the relation of human actions to a law, which, therefore, I call MORAL RELATIONS.

It would make a volume to go over all sorts of RELATIONS: it is not, therefore, to be expected that I should here mention them all. It suffices to our present purpose to show by these, what the ideas are we have of this comprehensive consideration called RELATION. Which is so various, and the occasions of it so many, (as many as there can be of comparing things one to another,) that it is not very easy to reduce it to rules, or under just heads. Those I have mentioned, I think, are some of the most considerable; and such as may serve to let us see from whence we get our ideas of relations, and wherein they are founded. But before I quit this argument, from what has been said give me leave to observe:

18. All Relations terminate in simple Ideas.

First, That it is evident, that all relation terminates in, and is ultimately founded on, those simple ideas we have got from sensation or reflection: so that all we have in our thoughts ourselves, (if we think of anything, or have any meaning,) or would signify to others, when we use words standing for relations, is nothing but some simple ideas, or collections of simple ideas, compared one with another. This is so manifest in that sort called proportional, that nothing can be more.

For when a man says 'honey is sweeter than wax,' it is plain that his thoughts in this relation terminate in this simple idea, sweetness; which is equally true of all the rest: though, where they are compounded, or decompounded, the simple ideas they are made up of, are, perhaps, seldom taken notice of: v.g. when the word father is mentioned: first, there is meant that particular species, or collective idea, signified by the word man; secondly, those sensible simple ideas, signified by the word generation; and, thirdly, the effects of it, and all the simple ideas signified by the word child. So the word friend, being taken for a man who loves and is ready to do good to another, has all these following ideas to the making of it up: first, all the simple ideas, comprehended in the word man, or intelligent being; secondly, the idea of love; thirdly, the idea of readiness or disposition; fourthly, the idea of action, which is any kind of thought or motion; fifthly, the idea of good, which signifies anything that may advance his happiness, and terminates at last, if examined, in particular simple ideas, of which the word good in general signifies any one; but, if removed from all simple ideas quite, it signifies nothing at all. And thus also all moral words terminate at last, though perhaps more remotely, in a collection of simple ideas: the immediate signification of relative words, being very often other supposed known relations; which, if traced one to another, still end in simple ideas.

19. We have ordinarily as clear a Notion of the Relation, as of the simple ideas in things on which it is founded.

Secondly, That in relations, we have for the most part, if not always, as clear a notion of THE RELATION as we have of THOSE SIMPLE IDEAS WHEREIN IT IS FOUNDED: agreement or disagreement, whereon relation depends, being things whereof we have commonly as clear ideas as of any other whatsoever; it being but the distinguishing simple ideas, or their degrees one from another, without which we could have no distinct knowledge at all. For, if I have a clear idea of sweetness, light, or extension, I have, too, of equal, or more, or less, of each of these: if I know what it is for one man to be born of a woman, viz. Semp.r.o.nia, I know what it is for another man to be born of the same woman Semp.r.o.nia; and so have as clear a notion of brothers as of births, and perhaps clearer. For it I believed that Semp.r.o.nia digged t.i.tus out of the parsley-bed, (as they used to tell children,) and thereby became his mother; and that afterwards, in the same manner, she digged Caius out of the parsley-bed, I has as clear a notion of the relation of brothers between them, as it I had all the skill of a midwife: the notion that the same woman contributed, as mother, equally to their births, (though I were ignorant or mistaken in the manner of it,) being that on which I grounded the relation; and that they agreed in the circ.u.mstance of birth, let it be what it will. The comparing them then in their descent from the same person, without knowing the particular circ.u.mstances of that descent, is enough to found my notion of their having, or not having, the relation of brothers. But though the ideas of PARTICULAR RELATIONS are capable of being as clear and distinct in the minds of those who will duly consider them as those of mixed modes, and more determinate than those of substances: yet the names belonging to relation are often of as doubtful and uncertain signification as those of substances or mixed modes; and much more than those of simple ideas.

Because relative words, being the marks of this comparison, which is made only by men's thoughts, and is an idea only in men's minds, men frequently apply them to different comparisons of things, according to their own imaginations; which do not always correspond with those of others using the same name.

20. The Notion of Relation is the same, whether the Rule any Action is compared to be true or false.

Thirdly, That in these I call MORAL RELATIONS, I have a true notion of relation, by comparing the action with the rule, whether the rule be true or false. For if I measure anything by a yard, I know whether the thing I measure be longer or shorter than that supposed yard, though perhaps the yard I measure by be not exactly the standard: which indeed is another inquiry. For though the rule be erroneous, and I mistaken in it; yet the agreement or disagreement observable in that which I compare with, makes me perceive the relation. Though, measuring by a wrong rule, I shall thereby be brought to judge amiss of its moral rect.i.tude; because I have tried it by that which is not the true rule: yet I am not mistaken in the relation which that action bears to that rule I compare it to, which is agreement or disagreement.

CHAPTER XXIX.

OF CLEAR AND OBSCURE, DISTINCT AND CONFUSED IDEAS.

1. Ideas, come clear and distinct, others obscure and confused.

Having shown the original of our ideas, and taken a view of their several sorts; considered the difference between the simple and the complex; and observed how the complex ones are divided into those of modes, substances, and relations--all which, I think, is necessary to be done by any one who would acquaint himself thoroughly with the progress of the mind, in its apprehension and knowledge of things--it will, perhaps, be thought I have dwelt long enough upon the examination of IDEAS. I must, nevertheless, crave leave to offer some few other considerations concerning them.

The first is, that some are CLEAR and others OBSCURE; some DISTINCT and others CONFUSED.

2. Clear and obscure explained by Sight.

The perception of the mind being most aptly explained by words relating to the sight, we shall best understand what is meant by CLEAR and OBSCURE in our ideas, by reflecting on what we call clear and obscure in the objects of sight. Light being that which discovers to us visible objects, we give the name of OBSCURE to that which is not placed in a light sufficient to discover minutely to us the figure and colours which are observable in it, and which, in a better light, would be discernible. In like manner, our simple ideas are CLEAR, when they are such as the objects themselves from whence they were taken did or might, in a well-ordered sensation or perception, present them. Whilst the memory retains them thus, and can produce them to the mind whenever it has occasion to consider them, they are clear ideas. So far as they either want anything of the original exactness, or have lost any of their first freshness, and are, as it were, faded or tarnished by time, so far are they obscure. Complex ideas, as they are made up of simple ones, so they are clear, when the ideas that go to their composition are clear, and the number and order of those simple ideas that are the ingredients of any complex one is determinate and certain.

3. Causes of Obscurity.

The causes of obscurity, in simple ideas, seem to be either dull organs; or very slight and transient impressions made by the objects; or else a weakness in the memory, not able to retain them as received. For to return again to visible objects, to help us to apprehend this matter.

If the organs, or faculties of perception, like wax over-hardened with cold, will not receive the impression of the seal, from the usual impulse wont to imprint it; or, like wax of a temper too soft, will not hold it well, when well imprinted; or else supposing the wax of a temper fit, but the seal not applied with a sufficient force to make a clear impression: in any of these cases, the print left by the seal will be obscure. This, I suppose, needs no application to make it plainer.

4. Distinct and confused, what.

As a clear idea is that whereof the mind has such a full and evident perception, as it does receive from an outward object operating duly on a well-disposed organ, so a DISTINCT idea is that wherein the mind perceives a difference from all other; and a CONFUSED idea is such an one as is not sufficiently distinguishable from another, from which it ought to be different.

5. Objection.

If no idea be confused, but such as is not sufficiently distinguishable from another from which it should be different, it will be hard, may any one say, to find anywhere a CONFUSED idea. For, let any idea be as it will, it can be no other but such as the mind perceives it to be; and that very perception sufficiently distinguishes it from all other ideas, which cannot be other, i.e. different, without being perceived to be so.

No idea, therefore, can be undistinguishable from another from which it ought to be different, unless you would have it different from itself: for from all other it is evidently different.