OF THE REALITY OF KNOWLEDGE.
1. Objection. 'Knowledge placed in our Ideas may be all unreal or chimerical'
I DOUBT not but my reader, by this time, may be apt to think that I have been all this while only building a castle in the air; and be ready to say to me: —
'To what purpose all this stir? Knowledge, say you, is only the perception of the agreement or disagreement of our own ideas: but who knows what those ideas may be? Is there anything so extravagant as the imaginations of men's brains? Where is the head that has no chimeras in it? Or if there be a sober and a wise man, what difference will there be, by your rules, between his knowledge and that of the most extravagant fancy in the world? They both have their ideas, and perceive their agreement and disagreement one with another. If there be any difference between them, the advantage will be on the warm-headed man's side, as having the more ideas, and the more lively. And so, by your rules, he will be the more knowing. If it be true, that all knowledge lies only in the perception of the agreement or disagreement of our own ideas, the visions of an enthusiast and the reasonings of a sober man will be equally certain. It is no matter how things are: so a man observe but the agreement of his own imaginations, and talk conformably, it is all truth, all certainty. Such castles in the air will be as strongholds of truth, as the demonstrations of Euclid. That an harpy is not a centaur is by this way as certain knowledge, and as much a truth, as that a square is not a circle.
'But of what use is all this fine knowledge of MEN'S OWN IMAGINATIONS, to a man that inquires after the reality of things? It matters not what men's fancies are, it is the knowledge of things that is only to be prized: it is this alone gives a value to our reasonings, and preference to one man's knowledge over another's, that it is of things as they really are, and not of dreams and fancies.'
2. Answer Not so, where Ideas agree with Things.
To which I answer, That if our knowledge of our ideas terminate in them, and reach no further, where there is something further intended, our most serious thoughts will be of little more use than the reveries of a crazy brain; and the truths built thereon of no more weight than the discourses of a man who sees things clearly in a dream, and with great assurance utters them. But I hope, before I have done, to make it evident, that this way of certainty, by the knowledge of our own ideas, goes a little further than bare imagination: and I believe it will appear that all the certainty of general truths a man has lies in nothing else.
3. But what shall be the criterion of this agreement?
It is evident the mind knows not things immediately, but only by the intervention of the ideas it has of them. Our knowledge, therefore, is real only so far as there is a CONFORMITY between our ideas and the reality of things. But what shall be here the criterion? How shall the mind, when it perceives nothing but its own ideas, know that they agree with things themselves? This, though it seems not to want difficulty, yet, I think, there be two sorts of ideas that we may be assured agree with things.
4. As, First All Simple Ideas are really conformed to Things.
FIRST, The first are simple ideas, which since the mind, as has been showed, can by no means make to itself, must necessarily be the product of things operating on the mind, in a natural way, and producing therein those perceptions which by the Wisdom and Will of our Maker they are ordained and adapted to. From whence it follows, that simple ideas are not fictions of our fancies, but the natural and regular productions of things without us, really operating upon us; and so carry with them all the conformity which is intended; or which our state requires: for they represent to us things under those appearances which they are fitted to produce in us: whereby we are enabled to distinguish the sorts of particular substances, to discern the states they are in, and so to take them for our necessities, and apply them to our uses. Thus the idea of whiteness, or bitterness, as it is in the mind, exactly answering that power which is in any body to produce it there, has all the real conformity it can or ought to have, with things without us. And this conformity between our simple ideas and the existence of things, is sufficient for real knowledge.
5. Secondly, All Complex Ideas, except ideas of Substances, are their own archetypes.
Secondly, All our complex ideas, EXCEPT THOSE OF SUBSTANCES, being archetypes of the mind's own making, not intended to be the copies of anything, nor referred to the existence of anything, as to their originals, cannot want any conformity necessary to real knowledge. For that which is not designed to represent anything but itself, can never be capable of a wrong representation, nor mislead us from the true apprehension of anything, by its dislikeness to it: and such, excepting those of substances, are all our complex ideas. Which, as I have showed in another place, are combinations of ideas, which the mind, by its free choice, puts together, without considering any connexion they have in nature. And hence it is, that in all these sorts the ideas themselves are considered as the archetypes, and things no otherwise regarded, but as they are conformable to them. So that we cannot but be infallibly certain, that all the knowledge we attain concerning these ideas is real, and reaches things themselves. Because in all our thoughts, reasonings, and discourses of this kind, we intend things no further than as they are conformable to our ideas. So that in these we cannot miss of a certain and undoubted reality.
6. Hence the reality of Mathematical Knowledge
I doubt not but it will be easily granted, that the knowledge we have of mathematical truths is not only certain, but real knowledge; and not the bare empty vision of vain, insignificant chimeras of the brain: and yet, if we will consider, we shall find that it is only of our own ideas. The mathematician considers the truth and properties belonging to a rectangle or circle only as they are in idea in his own mind. For it is possible he never found either of them existing mathematically, i.e. precisely true, in his life. But yet the knowledge he has of any truths or properties belonging to a circle, or any other mathematical figure, are nevertheless true and certain, even of real things existing: because real things are no further concerned, nor intended to be meant by any such propositions, than as things really agree to those archetypes in his mind. Is it true of the IDEA of a triangle, that its three angles are equal to two right ones? It is true also of a triangle, wherever it REALLY EXISTS. Whatever other figure exists, that it is not exactly answerable to that idea of a triangle in his mind, is not at all concerned in that proposition. And therefore he is certain all his knowledge concerning such ideas is real knowledge: because, intending things no further than they agree with those his ideas, he is sure what he knows concerning those figures, when they have BARELY AN IDEAL EXISTENCE in his mind, will hold true of them also when they have A REAL EXISTANCE in matter: his consideration being barely of those figures, which are the same wherever or however they exist.