Selections from the Principles of Philosophy — Part I: Of the Principles of Human Knowledge LXI-LXXVI

LXI.

Of the modal distinction.

There are two kinds of modal distinctions, viz.

, that between the mode properly so-called and the substance of which it is a mode, and that between two modes of the same substance.

Of the former we have an example in this, that we can clearly apprehend substance apart from the mode which we say differs from it; while, on the other hand, we cannot conceive this mode without conceiving the substance itself.

There is, for example, a modal distinction between figure or motion and corporeal substance in which both exist; there is a similar distinction between affirmation or recollection and the mind.

Of the latter kind we have an illustration in our ability to recognise the one of two modes apart from the other, as figure apart from motion, and motion apart from figure; though we cannot think of either the one or the other without thinking of the common substance in which they adhere.

If, for example, a stone is moved, and is withal square, we can, indeed, conceive its square figure without its motion, and reciprocally its motion without its square figure;

but we can conceive neither this motion nor this figure apart from the substance of the stone.

As for the distinction according to which the mode of one substance is different from another substance, or from the mode of another substance, as the motion of one body is different from another body or from the mind, or as motion is different from doubt, it seems to me that it should be called real rather than modal, because these modes cannot be clearly conceived apart from the really distinct substances of which they are the modes.

LXII.

Of the distinction of reason (logical distinction).

Finally, the distinction of reason is that between a substance and some one of its attributes, without which it is impossible, however, we can have a distinct conception of the substance itself; or between two such attributes of a common substance, the one of which we essay to think without the other.

This distinction is manifest from our inability to form a clear and distinct idea of such substance, if we separate from it such attribute; or to have a clear perception of the one of two such attributes if we separate it from the other.

For example, because any substance which ceases to endure ceases also to exist, duration is not distinct from substance except in thought (RATIONE); and in general all the modes of thinking which we consider as in objects differ only in thought, as well from the objects of which they are thought as from each other in a common object.

[Footnote: "and generally all the attributes that lead us to entertain different thoughts of the same thing, such as, for example, the extension of body and its property of divisibility, do not differ from the body which is to us the object of them, or from each other, unless as we sometimes confusedly think the one without thinking the other."

--FRENCH.

] It occurs, indeed, to me that I have elsewhere classed this kind of distinction with the modal (viz.

, towards the end of the Reply to the First Objections to the Meditations on the First Philosophy); but there it was only necessary to treat of these distinctions generally, and it was sufficient for my purpose at that time simply to distinguish both of them from the real.

LXIII.

How thought and extension may be distinctly known, as constituting, the one the nature of mind, the other that of body.

Thought and extension may be regarded as constituting the natures of intelligent and corporeal substance; and then they must not be otherwise conceived than as the thinking and extended substances themselves, that is, as mind and body, which in this way are conceived with the greatest clearness and distinctness.

Moreover, we more easily conceive extended or thinking substance than substance by itself, or with the omission of its thinking or extension.

For there is some difficulty in abstracting the notion of substance from the notions of thinking and extension, which, in truth, are only diverse in thought itself (i. e. , logically different); and a concept is not more distinct because it comprehends fewer properties, but because we accurately distinguish what is comprehended in it from all other notions.

LXIV.

How these may likewise be distinctly conceived as modes of substance.

Thought and extension may be also considered as modes of substance;

in as far, namely, as the same mind may have many different thoughts, and the same body, with its size unchanged, may be extended in several diverse ways, at one time more in length and less in breadth or depth, and at another time more in breadth and less in length; and then they are modally distinguished from substance, and can be conceived not less clearly and distinctly, provided they be not regarded as substances or things separated from others, but simply as modes of things.

For by regarding them as in the substances of which they are the modes, we distinguish them from these substances, and take them for what in truth they are: whereas, on the other hand, if we wish to consider them apart from the substances in which they are, we should by this itself regard them as self-subsisting things, and thus confound the ideas of mode and substance.

LXV.

How we may likewise know their modes.

In the same way we will best apprehend the diverse modes of thought, as intellection, imagination, recollection, volition, etc. , and also the diverse modes of extension, or those that belong to extension, as all figures, the situation of parts and their motions, provided we consider them simply as modes of the things in which they are;

and motion as far as it is concerned, provided we think merely of locomotion, without seeking to know the force that produces it, and which nevertheless I will essay to explain in its own place.

LXVI.

How our sensations, affections, and appetites may be clearly known, although we are frequently wrong in our judgments regarding them.

There remain our sensations, affections, and appetites, of which we may also have a clear knowledge, if we take care to comprehend in the judgments we form of them only that which is precisely contained in our perception of them, and of which we are immediately conscious.

There is, however, great difficulty in observing this, at least in respect of sensations; because we have all, without exception, from our youth judged that all the things we perceived by our senses had an existence beyond our thought, and that they were entirely similar to the sensations, that is, perceptions, we had of them.

Thus when, for example, we saw a certain colour, we thought we saw something occupying a place out of us, and which was entirely similar to that idea of colour we were then conscious of; and from the habit of judging in this way, we seemed to see this so clearly and distinctly that we esteemed it (i. e. , the externality of the colour) certain and indubitable.

LXVII.

That we are frequently deceived in our judgments regarding pain itself.

The same prejudice has place in all our other sensations, even in those of titillation and pain.

For though we are not in the habit of believing that there exist out of us objects that resemble titillation and pain, we do not nevertheless consider these sensations as in the mind alone, or in our perception, but as in the hand, or foot, or some other part of our body.

There is no reason, however, to constrain us to believe that the pain, for example, which we feel, as it were, in the foot is something out of the mind existing in the foot, or that the light which we see, as it were, in the sun exists in the sun as it is in us.

Both these beliefs are prejudices of our early years, as will clearly appear in the sequel.

LXVIII.

How in these things what we clearly conceive is to be distinguished from that in which we may be deceived.

But that we may distinguish what is clear in our sensations from what is obscure, we ought most carefully to observe that we possess a clear and distinct knowledge of pain, colour, and other things of this sort, when we consider them simply as sensations or thoughts;

but that, when they are judged to be certain things subsisting beyond our mind, we are wholly unable to form any conception of them.

Indeed, when any one tells us that he sees colour in a body or feels pain in one of his limbs, this is exactly the same as if he said that he there saw or felt something of the nature of which he was entirely ignorant, or that he did not know what he saw or felt.

For although, when less attentively examining his thoughts, a person may easily persuade himself that he has some knowledge of it, since he supposes that there is something resembling that sensation of colour or of pain of which he is conscious; yet, if he reflects on what the sensation of colour or pain represents to him as existing in a coloured body or in a wounded member, he will find that of such he has absolutely no knowledge.

LXIX.

That magnitude, figure, etc. , are known far differently from colour, pain, etc. What we have said above will be more manifest; especially if we consider that size in the body perceived, figure, motion (at least local, for philosophers by fancying other kinds of motion have rendered its nature less intelligible to themselves), the situation of parts, duration, number, and those other properties which, as we have already said, we clearly perceive in all bodies, are known by us in a way altogether different from that in which we know what colour is in the same body, or pain, smell, taste, or any other of those properties which I have said above must be referred to the senses.

For although when we see a body we are not less assured of its existence from its appearing figured than from its appearing coloured,[Footnote: "by the colour we perceive on occasion of it."

-- FRENCH.

] we yet know with far greater clearness its property of figure than its colour.

LXX.

That we may judge of sensible things in two ways, by the one of which we avoid error, by the other fall into it.

It is thus manifest that to say we perceive colours in objects is in reality equivalent to saying we perceive something in objects and are yet ignorant of what it is, except as that which determines in us a certain highly vivid and clear sensation, which we call the sensation of colours.

There is, however, very great diversity in the manner of judging: for so long as we simply judge that there is an unknown something in objects (that is, in things such as they are, from which the sensation reached us), so far are we from falling into error that, on the contrary, we thus rather provide against it, for we are less apt to judge rashly of a thing which we observe we do not know.

But when we think we perceive colours in objects, although we are in reality ignorant of what we then denominate colour, and are unable to conceive any resemblance between the colour we suppose to be in objects, and that of which we are conscious in sensation, yet because we do not observe this, or because there are in objects several properties, as size, figure, number, etc. , which, as we clearly know, exist, or may exist in them as they are perceived by our senses or conceived by our understanding, we easily glide into the error of holding that what is called colour in objects is something entirely resembling the colour we perceive, and thereafter of supposing that we have a clear perception of what is in no way perceived by us.

LXXI.

That the chief cause of our errors is to be found in the prejudices of our childhood.

And here we may notice the first and chief cause of our errors.

In early life the mind was so closely bound to the body that it attended to nothing beyond the thoughts by which it perceived the objects that made impression on the body; nor as yet did it refer these thoughts to anything existing beyond itself, but simply felt pain when the body was hurt, or pleasure when anything beneficial to the body occurred, or if the body was so highly affected that it was neither greatly benefited nor hurt, the mind experienced the sensations we call tastes, smells, sounds, heat, cold, light, colours, and the like, which in truth are representative of nothing existing out of our mind, and which vary according to the diversities of the parts and modes in which the body is affected.

[Footnote: "which vary according to the diversities of the movements that pass from all parts of our body to the part of the brain to which it (the mind) is closely joined and united."

--FRENCH.

] The mind at the same time also perceived magnitudes, figures, motions, and the like, which were not presented to it as sensations but as things or the modes of things existing, or at least capable of existing out of thought, although it did not yet observe this difference between these two kinds of perceptions.

And afterwards when the machine of the body, which has been so fabricated by nature that it can of its own inherent power move itself in various ways, by turning itself at random on every side, followed after what was useful and avoided what was detrimental; the mind, which was closely connected with it, reflecting on the objects it pursued or avoided, remarked, for the first time, that they existed out of itself, and not only attributed to them magnitudes, figures, motions, and the like, which it apprehended either as things or as the modes of things, but, in addition, attributed to them tastes, odours, and the other ideas of that sort, the sensations of which were caused by itself; [Footnote: "which it perceived on occasion of them" (i. e. , of external objects).

--FRENCH.

] and as it only considered other objects in so far as they were useful to the body, in which it was immersed, it judged that there was greater or less reality in each object, according as the impressions it caused on the body were more or less powerful.

Hence arose the belief that there was more substance or body in rocks and metals than in air or water, because the mind perceived in them more hardness and weight.

Moreover, the air was thought to be merely nothing so long as we experienced no agitation of it by the wind, or did not feel it hot or cold.

And because the stars gave hardly more light than the slender flames of candles, we supposed that each star was but of this size.

Again, since the mind did not observe that the earth moved on its axis, or that its superficies was curved like that of a globe, it was on that account more ready to judge the earth immovable and its surface flat.

And our mind has been imbued from our infancy with a thousand other prejudices of the same sort which afterwards in our youth we forgot we had accepted without sufficient examination, and admitted as possessed of the highest truth and clearness, as if they had been known by means of our senses, or implanted in us by nature.

LXXII.

That the second cause of our errors is that we cannot forget these prejudices.

And although now in our mature years, when the mind, being no longer wholly subject to the body, is not in the habit of referring all things to it, but also seeks to discover the truth of things considered in themselves, we observe the falsehood of a great many of the judgments we had before formed; yet we experience a difficulty in expunging them from our memory, and, so long as they remain there, they give rise to various errors.

Thus, for example, since from our earliest years we imagined the stars to be of very small size, we find it highly difficult to rid ourselves of this imagination, although assured by plain astronomical reasons that they are of the greatest,--so prevailing is the power of preconceived opinion.

LXXIII.

The third cause is, that we become fatigued by attending to those objects which are not present to the senses; and that we are thus accustomed to judge of these not from present perception but from pre-conceived opinion.

Besides, our mind cannot attend to any object without at length experiencing some pain and fatigue; and of all objects it has the greatest difficulty in attending to those which are present neither to the senses nor to the imagination: whether for the reason that this is natural to it from its union with the body, or because in our early years, being occupied merely with perceptions and imaginations, it has become more familiar with, and acquired greater facility in thinking in those modes than in any other.

Hence it also happens that many are unable to conceive any substance except what is imaginable and corporeal, and even sensible.

For they are ignorant of the circumstance, that those objects alone are imaginable which consist in extension, motion, and figure, while there are many others besides these that are intelligible; and they persuade themselves that nothing can subsist but body, and, finally, that there is no body which is not sensible.

And since in truth we perceive no object such as it is by sense alone [but only by our reason exercised upon sensible objects], as will hereafter be clearly shown, it thus happens that the majority during life perceive nothing unless in a confused way.

LXXIV.

The fourth source of our errors is, that we attach our thoughts to words which do not express them with accuracy.

Finally, since for the use of speech we attach all our conceptions to words by which to express them, and commit to memory our thoughts in connection with these terms, and as we afterwards find it more easy to recall the words than the things signified by them, we can scarcely conceive anything with such distinctness as to separate entirely what we conceive from the words that were selected to express it.

On this account the majority attend to words rather than to things; and thus very frequently assent to terms without attaching to them any meaning, either because they think they once understood them, or imagine they received them from others by whom they were correctly understood.

This, however, is not the place to treat of this matter in detail, seeing the nature of the human body has not yet been expounded, nor the existence even of body established; enough, nevertheless, appears to have been said to enable one to distinguish such of our conceptions as are clear and distinct from those that are obscure and confused.

LXXV.

Summary of what must be observed in order to philosophize correctly.

Wherefore if we would philosophize in earnest, and give ourselves to the search after all the truths we are capable of knowing, we must, in the first place, lay aside our prejudices; in other words, we must take care scrupulously to withhold our assent from the opinions we have formerly admitted, until upon new examination we discover that they are true.

We must, in the next place, make an orderly review of the notions we have in our minds, and hold as true all and only those which we will clearly and distinctly apprehend.

In this way we will observe, first of all, that we exist in so far as it is our nature to think, and at the same time that there is a God upon whom we depend; and after considering his attributes we will be able to investigate the truth of all other things, since God is the cause of them.

Besides the notions we have of God and of our mind, we will likewise find that we possess the knowledge of many propositions which are eternally true, as, for example, that nothing cannot be the cause of anything, etc. We will farther discover in our minds the knowledge of a corporeal or extended nature that may be moved, divided, etc. , and also of certain sensations that affect us, as of pain, colours, tastes, etc. , although we do not yet know the cause of our being so affected; and, comparing what we have now learne'd, by examining those things in their order, with our former confused knowledge of them, we will acquire the habit of forming clear and distinct conceptions of all the objects we are capable of knowing.

In these few precepts seem to me to be comprised the most general and important principles of human knowledge.

LXXVI.

That we ought to prefer the Divine authority to our perception; [Footnote: "reasonings."

--FRENCH].

but that, apart from things revealed, we ought to assent to nothing that we do not clearly apprehend.

Above all, we must impress on our memory the infallible rule, that what God has revealed is incomparably more certain than anything else; and that, we ought to submit our belief to the Divine authority rather than to our own judgment, even although perhaps the light of reason should, with the greatest clearness and evidence, appear to suggest to us something contrary to what is revealed.

But in things regarding which there is no revelation, it is by no means consistent with the character of a philosopher to accept as true what he has not ascertained to be such, and to trust more to the senses, in other words, to the inconsiderate judgments of childhood than to the dictates of mature reason.