1. Relation, what.
BESIDES the ideas, whether simple or complex, that the mind has of things as they are in themselves, there are others it gets from their comparison one with another. The understanding, in the consideration of anything, is not confined to that precise object: it can carry any idea as it were beyond itself, or at least look beyond it, to see how it stands in conformity to any other. When the mind so considers one thing, that it does as it were bring it to, and set it by another, and carries its view from one to the other — this is, as the words import, RELATION and RESPECT; and the denominations given to positive things, intimating that respect, and serving as marks to lead the thoughts beyond the subject itself denominated, to something distinct from it, are what we call RELATIVES; and the things so brought together, RELATED. Thus, when the mind considers Caius as such a positive being, it takes nothing into that idea but what really exists in Caius; v.g. when I consider him as a man, I have nothing in my mind but the complex idea of the species, man. So likewise, when I say Caius is a white man, I have nothing but the bare consideration of a man who hath that white colour. But when I give Caius the name HUSBAND, I intimate some other person; and when I give him the name WHITER, I intimate some other thing: in both cases my thought is led to something beyond Caius, and there are two things brought into consideration. And since any idea, whether simple or complex, may be the occasion why the mind thus brings two things together, and as it were takes a view of them at once, though still considered as distinct: therefore any of our ideas may be the foundation of relation. As in the above-mentioned instance, the contract and ceremony of marriage with Sempronia is the occasion of the denomination and relation of husband; and the colour white the occasion why he is said to be whiter than free-stone.
2. Ideas of relations without correlative Terms, not easily apprehended.
These and the like relations, expressed by relative terms that have others answering them, with a reciprocal intimation, as father and son, bigger and less, cause and effect, are very obvious to every one, and everybody at first sight perceives the relation. For father and son, husband and wife, and such other correlative terms, seem so nearly to belong one to another, and, through custom, do so readily chime and answer one another in people's memories, that, upon the naming of either of them, the thoughts are presently carried beyond the thing so named; and nobody overlooks or doubts of a relation, where it is so plainly intimated. But where languages have failed to give correlative names, there the relation is not always so easily taken notice of. CONCUBINE is, no doubt, a relative name, as well as wife: but in languages where this and the like words have not a correlative term, there people are not so apt to take them to be so, as wanting that evident mark of relation which is between correlatives, which seem to explain one another, and not to be able to exist, but together. Hence it is, that many of those names, which, duly considered, do include evident relations, have been called EXTERNAL DENOMINATIONS. But all names that are more than empty sounds must signify some idea, which is either in the thing to which the name is applied, and then it is positive, and is looked on as united to and existing in the thing to which the denomination is given; or else it arises from the respect the mind finds in it to something distinct from it, with which it considers it, and then it includes a relation.
3. Some seemingly absolute Terms contain Relations.
Another sort of relative terms there is, which are not looked on to be either relative, or so much as external denominations: which yet, under the form and appearance of signifying something absolute in the subject, do conceal a tacit, though less observable, relation. Such are the seemingly positive terms of OLD, GREAT, IMPERFECT, &c., whereof I shall have occasion to speak more at large in the following chapters.
4. Relation different from the Things related.
This further may be observed, That the ideas of relations may be the same in men who have far different ideas of the things that are related, or that are thus compared: v. g. those who have far different ideas of a man, may yet agree in the notion of a father; which is a notion superinduced to the substance, or man, and refers only to an act of that think called man whereby he contributed to the generation of one of his own kind, let man be what it will.
5. Change of Relation may be without any Change in the things related.
The nature therefore of relation consists in the referring or comparing two things one to another; from which comparison one of both comes to be denominated. And if either of those things be removed, or cease to be, the relation ceases, and the denomination consequent to it, though the other receive in itself no alteration at all; v.g. Caius, whom I consider to-day as a father, ceases to be so to-morrow, only by the death of his son, without any alteration made in himself. Nay, barely by the mind's changing the object to which it compares anything, the same thing is capable of having contrary denominations at the same time: v.g. Caius, compared to several persons, may truly be said to be older and younger, stronger and weaker, &c.
6. Relation only betwixt two things.
Whatsoever doth or can exist, or be considered as one thing is positive: and so not only simple ideas and substances, but modes also, are positive beings: though the parts of which they consist are very often relative one to another: but the whole together considered as one thing, and producing in us the complex idea of one thing, which idea is in our minds, as one picture, though an aggregate of divers parts, and under one name, it is a positive or absolute thing, or idea. Thus a triangle, though the parts thereof compared one to another be relative, yet the idea of the whole is a positive absolute idea. The same may be said of a family, a tune, &c.; for there can be no relation but betwixt two things considered as two things. There must always be in relation two ideas or things, either in themselves really separate, or considered as distinct, and then a ground or occasion for their comparison.