15. Though one Man's Idea of Blue should be different from another's.
Neither would it carry any imputation of falsehood to our simple ideas, if by the different structure of our organs it were so ordered, that THE SAME OBJECT SHOULD PRODUCE IN SEVERAL MEN'S MINDS DIFFERENT IDEAS at the same time; v.g. if the idea that a violet produced in one man's mind by his eyes were the same that a marigold produced in another man's, and vice versa. For, since this could never be known, because one man's mind could not pass into another man's body, to perceive what appearances were produced by those organs; neither the ideas hereby, nor the names, would be at all confounded, or any falsehood be in either. For all things that had the texture of a violet, producing constantly the idea that he called blue, and those which had the texture of a marigold, producing constantly the idea which he as constantly called yellow, whatever those appearances were in his mind; he would be able as regularly to distinguish things for his use by those appearances, and understand and signify those distinctions marked by the name blue and yellow, as if the appearances or ideas in his mind received from those two flowers were exactly the same with the ideas in other men's minds. I am nevertheless very apt to think that the sensible ideas produced by any object in different men's minds, are most commonly very near and undiscernibly alike. For which opinion, I think, there might be many reasons offered: but that being besides my present business, I shall not trouble my reader with them; but only mind him, that the contrary supposition, if it could be proved, is of little use, either for the improvement of our knowledge, or conveniency of life, and so we need not trouble ourselves to examine it.
16. Simple Ideas can none of them be false in respect of real existence.
From what has been said concerning our simple ideas, I think it evident that our simple ideas can none of them be false in respect of things existing without us. For the truth of these appearances or perceptions in our minds consisting, as has been said, only in their being answerable to the powers in external objects to produce by our senses such appearances in us, and each of them being in the mind such as it is, suitable to the power that produced it, and which alone it represents, it cannot upon that account, or as referred to such a pattern, be false. Blue and yellow, bitter or sweet, can never be false ideas: these perceptions in the mind are just such as they are there, answering the powers appointed by God to produce them; and so are truly what they are, and are intended to be. Indeed the names may be misapplied, but that in this respect makes no falsehood in the ideas; as if a man ignorant in the English tongue should call purple scarlet.
17. Secondly, Modes not false cannot be false in reference to essences of things.
Secondly, neither can our complex ideas of modes, in reference to the essence of anything really existing, be false; because whatever complex ideas I have of any mode, it hath no reference to any pattern existing, and made by nature; it is not supposed to contain in it any other ideas than what it hath; nor to represent anything but such a complication of ideas as it does. Thus, when I have the idea of such an action of a man who forbears to afford himself such meat, drink, and clothing, and other conveniences of life, as his riches and estate will be sufficient to supply and his station requires, I have no false idea; but such an one as represents an action, either as I find or imagine it, and so is capable of neither truth nor falsehood. But when I give the name FRUGALITY or VIRTUE to this action, then it may be called a false idea, if thereby it be supposed to agree with that idea to which, in propriety of speech, the name of frugality doth belong, or to be conformable to that law which is the standard of virtue and vice.
18. Thirdly, Ideas of Substances may be false in reference to existing things.
Thirdly, our complex ideas of substances, being all referred to patterns in things themselves, may be false. That they are all false, when looked upon as the representations of the unknown essences of things, is so evident that there needs nothing to be said of it. I shall therefore pass over that chimerical supposition, and consider them as collections of simple ideas in the mind, taken from combinations of simple ideas existing together constantly in things, of which patterns they are the supposed copies; and in this reference of them to the existence of things, they are false ideas: — (1) When they put together simple ideas, which in the real existence of things have no union; as when to the shape and size that exist together in a horse, is joined in the same complex idea the power of barking like a dog: which three ideas, however put together into one in the mind, were never united in nature; and this, therefore, may be called a false idea of a horse. (2) Ideas of substances are, in this respect, also false, when, from any collection of simple ideas that do always exist together, there is separated, by a direct negation, any other simple idea which is constantly joined with them. Thus, if to extension, solidity, fusibility, the peculiar weightiness, and yellow colour of gold, any one join in his thoughts the negation of a greater degree of fixedness than is in lead or copper, he may be said to have a false complex idea, as well as when he joins to those other simple ones the idea of perfect absolute fixedness. For either way, the complex idea of gold being made up of such simple ones as have no union in nature, may be termed false. But, if he leaves out of this his complex idea that of fixedness quite, without either actually joining to or separating it from the rest in his mind, it is, I think, to be looked on as an inadequate and imperfect idea, rather than a false one; since, though it contains not all the simple ideas that are united in nature, yet it puts none together but what do really exist together.