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These two are the fountains of knowledge, from whence all the ideas we have, or can naturally have, do spring. The objects §• 3. First, Our senses, conversant about of sensation particular sensible objects, do convey into one source the mind several distinct perceptions of of ideas. things, according to those various ways wherein those objects do affect them: and thus we come by those ideas we have, of Yellow, White, Heat, Cold, Soft, Hard, Bitter, Sweet, and all those which we call sensible qualities; which when I say the senses convey into the mind, I mean, they from external objects convey into the mind what produces there those perceptions. This great source of most of the ideas we have, depending wholly upon our senses, and derived by them to the understanding, I call Sensation.

The opera- §' ^' Secondly, The other fountain, from tions o^our which experience furnisheth the understandmindsthe ing with ideas, is the perception of the

oftheS0UrCe oPerat^ons of our own mind within us, as it ° 'm' is employed about the ideas it has got; which operations when the soul comes to reflect on and consider, do furnish the understanding with another set of ideas, which could not be had from things without; and such are Perception,- Thinking* Doubting, Believing, Reasoning, Knowing, Willing, and all the different actings of our own minds; which we being conscious of and observing in ourselves, do from these receive into our understandings as distinct ideas, as we do from bodies affecting our senses. This source of ideas every man has wholly in himself; and though it be not sense, as having nothing to do with external objects, yet it is very like it, and might properly enough be called internal sense. But as I call the other sensation, so I call this Reflection, the ideas it affords being such only as the mind gets by reflecting on its own operations within itself. By reflection then, in the following part of this discourse, I would be understood to mean that notice which the mind takes of its own operations, and the manner of them; by reason whereof there come to be ideas of these operations in the understanding. These two, I say, viz. external material things, as the objects of sensation; and the operations of our own minds within, as the objects of reflection; are to me the only originals from whence all our ideas take their beginnings. The term operations here I use in a large sense, as comprehending not barely the actions of the mind about its ideas, but some sort of passions arising sometimes from them, such as is the satisfaction or uneasiness arising from any thought.

§. 5. The understanding seems to me not Allourideas to have the least glimmering of any ideas, areoftheone which it doth not receive from one of or the otner these two. External objects furnish the .se' mind with the ideas of sensible qualities, which are all those different perceptions they produce in us: and the mind furnishes the understanding with ideas of its own operations.

These, when we have taken a full survey of them and their several modes, combinations, and relations, we shall find to contain all our whole stock of ideas; and that we have nothing in our minds which did not come in one of these two ways. Let any one examine his own thoughts, and thoroughly search into his understanding; and then let him tell me, whether all the original ideas he has there, are any other than of the objects of his senses, or of the operations of his mind, considered as objects of his reflection; and how great a mass of knowledge soever he imagines to be lodged there, he will, upon taking a strict view, see that he has not any idea in his mind, but what one of these two have imprinted; though perhaps, with infinite variety compounded and enlarged by the understanding, as we shall see hereafter.

§. 6. He that attentively considers the Observable state of a child, at his first coming into in children. the world, will have little reason to think him stored with plenty of ideas, that are to be the matter of his future knowledge: It is by degrees he comes to be furnished with them. And though the ideas of obvious and familiar qualities imprint themselves before the memory begins to keep a register of time or order, yet it is often so late before some unusual qualities come in the way, that there are few men that cannot recollect the beginning of their acquaintance with them: and if it were worth while, no doubt a child might be so ordered as to have but a very few even of the ordinary ideas, till he were grown up to a man. But all that are born into the world being surrounded with bodies that perpetually and diversly affect them; variety of ideas, whether care be taken of it or no, are imprinted on the minds of children. Light and colours are busy at hand every-where, when the eye is but open; sounds and some tangible qualities fail not to solicit their proper senses, and force an entrance to the mind: but yet, I think, it will be granted easily, that if a child were kept in a place where he never saw any other but black and white till he were a man, he would have no more ideas of scarlet or green, than he that from his childhood never tasted an oyster or a pineapple has of those particular relishes. Men aredif- §. 7. Men then come to be furnished ferentlyfur- with fewer or more simple ideas from withnished with 0ut, according as the objects they converse cordin*Cto w afford greater or less variety; and the different from the operations of their minds within, objects they according as they more or less reflect on converse them. For though he that contemplates Wlt' the operations of his mind cannot but have plain and clear ideas of them; yet unless he turns his thoughts that way, and considers them attentively, he will no more have clear and distinct ideas of all the operations of his mind, and all that may be observed therein, than he will have all the particular ideas of any landscape, or of the parts and motions of a clock who will not turn his eyes to it, and with attention heed all the parts of it. The picture or clock may be so placed, that they may come in his way every day; but yet he will have but a confused idea of all the parts they are made up of, till he applies himself with attention to consider them each in particular.

8. And hence we see the reason, why ideas of reit is pretty late before most children get flection latideas of the operations of their own minds; e£ bec^e and some have not any very clear or perfect atten^on. ideas of the greatest part of them all their lives: because though they pass there continually, yet, like floating visions, they make not deep impressions enough to leave in their mind clear, distinct, lasting ideas, till the understanding turns inward upon itself, reflects on its own operations, and makes them the objects of its own contemplation. Children when they come first into it, are surrounded with a world of new things, which, by a constant solicitation of their senses, draw the mind constantly to them, forward to take notice of new, and apt to be delighted with the variety of changing objects. Thus the first years are usually employed and diverted in looking abroad. Men's business in them is to acquaint themselves with what is to be found without: and so growing up in a constant attention to outward sensation, seldom make any considerable reflection on what passes within them till they come to be of riper years ; and some scarce ever at all.

9. To ask at what time a man has Thesoulbefirst any ideas, is to ask when he begins to gins to have perceive; having ideas, and perception, -d^s„^.e"0 being the same thing. I know it is an perdi^e, opinion, that the soul always thinks, and that it has the actual perception of ideas in itself constantly as long as it exists; and that actual thinking is as'inseparable from the soul, as actual extension is from the body: which if true, to inquire after the beginning of a man's ideas is the same as to inquire after the beginning of his soul. For by this account soul and its ideas, as body and its extension, will begin to exist both at the same time.

§. 10. But whether the soul be supposed The soul to exist antecedent to, or coeval with, or thinks not some time after the first rudiments of or- ^*ay*}tg0r ganization, or the beginnings of life in the pr0fgan 8 body; I leave to be disputed by those who

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have better thought of that matter. I confess myself to have one of those dull souls, that doth not perceive itself always to contemplate ideas; nor can conceive it anymore necessary for the soul always to think, than for the body always to move: the perception of ideas being (as I conceive) to the soul, what motion is to the body; not its essence, but one of its operations. And therefore, though thinking be supposed ever so much the proper action of the soul, yet it is not necessary to suppose that it should be always thinking, always in action. That perhaps is the privilege of the infinite author and preserver of things, who never slumbers nor sleeps; but it is not competent to any finite being, at least not to the soul of man. We know certainly by experience that we sometimes think, and thence draw this infallible consequence, that there is something in us that has a power to think; but whether that substance perpetually thinks or no, we can be no farther assured than experience informs us. For to say that actual thinking is essential to the soul, and inseparable from it, is to beg what is in question, and not to prove it by reason; which is necessary to be done, if it be not a self-evident proposition. But whether this, "that the soul always thinks," be a self-evident proposition, that every body assents to at first hearing, I appeal to mankind. It is doubted whether I thought at all last night or no; the question being about a matter of fact, it is begging it to bring, as a proof for it, an hypothesis, which is the very thing in dispute: by which way one may prove any thing; and it is but supposing that all watches, whilst the balance beats, think; and it is sufficiently proved, and past doubt, that my watch thought all last night. But he that would not deceive himself, ought to build his hypothesis on matter of fact, and make it out by sensible experience, and not presume on matter of fact, because of his hypothesis; that is, because he supposes it to be so: which way of proving amounts to this, that I must necessarily think all last night, because another supposes I always think, though I myself cannot perceive that I always do so.

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