9. This judgement apt to be mistaken for direct perception.
But this is not, I think, usual in any of our ideas, but those received by sight. Because sight, the most comprehensive of all our senses, conveying to our minds the ideas of light and colours, which are peculiar only to that sense; and also the far different ideas of space, figure, and motion, the several varieties whereof change the appearances of its proper object, viz. light and colours; we bring ourselves by use to judge of the one by the other. This, in many cases by a settled habit, — in things whereof we have frequent experience is performed so constantly and so quick, that we take that for the perception of our sensation which is an idea formed by our judgment; so that one, viz. that of sensation, serves only to excite the other, and is scarce taken notice of itself; — as a man who reads or hears with attention and understanding, takes little notice of the characters or sounds, but of the ideas that are excited in him by them.
10. How, by Habit, ideas of Sensation are unconsciously changed into ideas of Judgment.
Nor need we wonder that this is done with so little notice, if we consider how quick the actions of the mind are performed. For, as itself is thought to take up no space to have no extension; so its actions seem to require no time but many of them seem to be crowded into an instant. I speak this in comparison to the actions of the body. Any one may easily observe this in his own thoughts, who will take the pains to reflect on them. How, as it were in an instant, do our minds, with one glance, see all the parts of a demonstration, which may very well be called a long one, if we consider the time it will require to put it into words, and step by step show it another? Secondly, we shall not be so much surprised that this is done in us with so little notice, if we consider how the facility which we get of doing things, by a custom of doing, makes them often pass in us without our notice. Habits, especially such as are begun very early, come at last to produce actions in us, which often escape our observation. How frequently do we, in a day, cover our eyes with our eyelids, without perceiving that we are at all in the dark! Men that, by custom, have got the use of a by-word, do almost in every sentence pronounce sounds which, though taken notice of by others, they themselves neither hear nor observe. And therefore it is not so strange, that our mind should often change the idea of its sensation into that of its judgment, and make one serve only to excite the other, without our taking notice of it.
11. Perception puts the difference between Animals and Vegetables.
This faculty of perception seems to me to be, that which puts the distinction betwixt the animal kingdom and the inferior parts of nature. For, however vegetables have, many of them, some degrees of motion, and upon the different application of other bodies to them, do very briskly alter their figures and motions, and so have obtained the name of sensitive plants, from a motion which has some resemblance to that which in animals follows upon sensation: yet I suppose it is all bare MECHANISM; and no otherwise produced than the turning of a wild oat-beard, by the insinuation of the particles of moisture, or the shortening of a rope, by the affusion of water. All which is done without any sensation in the subject, or the having or receiving any ideas.
12. Perception in all animals.
Perception, I believe, is, in some degree, in all sorts of animals; though in some possibly the avenues provided by nature for the reception of sensations are so few, and the perception they are received with so obscure and dull, that it comes extremely short of the quickness and variety of sensation which is in other animals; but yet it is sufficient for, and wisely adapted to, the state and condition of that sort of animals who are thus made. So that the wisdom and goodness of the Maker plainly appear in all the parts of this stupendous fabric, and all the several degrees and ranks of creatures in it.
13. According to their condition.
We may, I think, from the make of an oyster or cockle, reasonably conclude that it has not so many, nor so quick senses as a man, or several other animals; nor if it had, would it, in that state and incapacity of transferring itself from one place to another, be bettered by them. What good would sight and hearing do to a creature that cannot move itself to or from the objects wherein at a distance it perceives good or evil? And would not quickness of sensation be an inconvenience to an animal that must lie still where chance has once placed it, and there receive the afflux of colder or warmer, clean or foul water, as it happens to come to it?
14. Decay of perception in old age.
But yet I cannot but think there is some small dull perception, whereby they are distinguished from perfect insensibility. And that this may be so, we have plain instances, even in mankind itself. Take one in whom decrepit old age has blotted out the memory of his past knowledge, and clearly wiped out the ideas his mind was formerly stored with, and has, by destroying his sight, hearing, and smell quite, and his taste to a great degree, stopped up almost all the passages for new ones to enter; or if there be some of the inlets yet half open, the impressions made are scarcely perceived, or not at all retained. How far such an one (notwithstanding all that is boasted of innate principles) is in his knowledge and intellectual faculties above the condition of a cockle or an oyster, I leave to be considered. And if a man had passed sixty years in such a state, as it is possible he might, as well as three days, I wonder what difference there would be, in any intellectual perfections, between him and the lowest degree of animals.
15. Perception the Inlet of all materials of Knowledge.
Perception then being the FIRST step and degree towards knowledge, and the inlet of all the materials of it; the fewer senses any man, as well as any other creature, hath; and the fewer and duller the impressions are that are made by them; and the duller the faculties are that are employed about them, — the more remote are they from that knowledge which is to be found in some men. But this being in great variety of degrees (as may be perceived amongst men) cannot certainly be discovered in the several species of animals, much less in their particular individuals. It suffices me only to have remarked here, — that perception is the first operation of all our intellectual faculties, and the inlet of all knowledge in our minds. And I am apt too to imagine, that it is perception, in the lowest degree of it, which puts the boundaries between animals and the inferior ranks of creatures. But this I mention only as my conjecture by the by; it being indifferent to the matter in hand which way the learned shall determine of it.