an enquiry concerning human understanding-第2节

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shall　now　proceed　to　consider　what　can　reasonably　be　pleaded
in　their　behalf。

　　　　　We　may　begin　with　observing；　that　one　considerable
advantage；　which　results　from　the　accurate　and　abstract
philosophy；　is；　its　subserviency　to　the　easy　and　humane；
which；　without　the　former；　can　never　attain　a　sufficient
degree　of　exactness　in　its　sentiments；　precepts；　or
reasonings。　All　polite　letters　are　nothing　but　pictures　of
human　life　in　various　attitudes　and　situations；　and　inspire
us　with　different　sentiments；　of　praise　or　blame；　admiration
or　ridicule；　according　to　the　qualities　of　the　object；　which
they　set　before　us。　An　artist　must　be　better　qualified　to
succeed　in　this　undertaking；　who；　besides　a　delicate　taste
and　a　quick　apprehension；　possesses　an　accurate　knowledge　of
the　internal　fabric；　the　operations　of　the　understanding；
the　workings　of　the　passions；　and　the　various　species　of
sentiment　which　discriminate　vice　and　virtue。　How　painful
soever　this　inward　search　or　enquiry　may　appear；　it　becomes；
in　some　measure；　requisite　to　those；　who　would　describe　with
success　the　obvious　and　outward　appearances　of　life　and
manners。　The　anatomist　presents　to　the　eye　the　most　hideous
and　disagreeable　objects；　but　his　science　is　useful　to　the
painter　in　delineating　even　a　V/ENUS　or　an　H/ELEN。　While
the　latter　employs　all　the　richest　colours　of　his　art；　and
gives　his　figures　the　most　graceful　and　engaging　airs；　he
must　still　carry　his　attention　to　the　inward　structure　of
the　human　body；　the　position　of　the　muscles；　the　fabric　of
the　bones；　and　the　use　and　figure　of　every　part　or　organ。
Accuracy　is；　in　every　case；　advantageous　to　beauty；　and　just
reasoning　to　delicate　sentiment。　In　vain　would　we　exalt　the
one　by　depreciating　the　other。

　　　　　Besides；　we　may　observe；　in　every　art　or　profession；
even　those　which　most　concern　life　or　action；　that　a　spirit
of　accuracy；　however　acquired；　carries　all　of　them　nearer
their　perfection；　and　renders　them　more　subservient　to　the
interests　of　society。　And　though　a　philosopher　may　live
remote　from　business；　the　genius　of　philosophy；　if　carefully
cultivated　by　several；　must　gradually　diffuse　itself
throughout　the　whole　society；　and　bestow　a　similar
correctness　on　every　art　and　calling。　The　politician　will
acquire　greater　foresight　and　subtility；　in　the　subdividing
and　balancing　of　power；　the　lawyer　more　method　and　finer
principles　in　his　reasonings；　and　the　general　more
regularity　in　his　discipline；　and　more　caution　in　his　plans
and　operations。　The　stability　of　modern　governments　above
the　ancient；　and　the　accuracy　of　modern　philosophy；　have
improved；　and　probably　will　still　improve；　by　similar
gradations。

　　　　　Were　there　no　advantage　to　be　reaped　from　these
studies；　beyond　the　gratification　of　an　innocent　curiosity；
yet　ought　not　even　this　to　be　despised；　as　being　one
accession　to　those　few　safe　and　harmless　pleasures；　which
are　bestowed　on　the　human　race。　The　sweetest　and　most
inoffensive　path　of　life　leads　through　the　avenues　of
science　and　learning；　and　whoever　can　either　remove　any
obstructions　in　this　way；　or　open　up　any　new　prospect；　ought
so　far　to　be　esteemed　a　benefactor　to　mankind。　And　though
these　researches　may　appear　painful　and　fatiguing；　it　is
with　some　minds　as　with　some　bodies；　which　being　endowed
with　vigorous　and　florid　health；　require　severe　exercise；
and　reap　a　pleasure　from　what；　to　the　generality　of　mankind；
may　seem　burdensome　and　laborious。　Obscurity；　indeed；　is
painful　to　the　mind　as　well　as　to　the　eye；　but　to　bring
light　from　obscurity；　by　whatever　labour；　must　needs　be
delightful　and　rejoicing。

　　　　　But　this　obscurity　in　the　profound　and　abstract
philosophy；　is　objected　to；　not　only　as　painful　and
fatiguing；　but　as　the　inevitable　source　of　uncertainty　and
error。　Here　indeed　lies　the　justest　and　most　plausible
objection　against　a　considerable　part　of　metaphysics；　that
they　are　not　properly　a　science；　but　arise　either　from　the
fruitless　efforts　of　human　vanity；　which　would　penetrate
into　subjects　utterly　inaccessible　to　the　understanding；　or
from　the　craft　of　popular　superstitions；　which；　being　unable
to　defend　themselves　on　fair　ground；　raise　these　intangling
brambles　to　cover　and　protect　their　weakness。　Chased　from
the　open　country；　these　robbers　fly　into　the　forest；　and　lie
in　wait　to　break　in　upon　every　unguarded　avenue　of　the　mind；
and　overwhelm　it　with　religious　fears　and　prejudices。　The
stoutest　antagonist；　if　he　remit　his　watch　a　moment；　is
oppressed。　And　many；　through　cowardice　and　folly；　open　the
gates　to　the　enemies；　and　willingly　receive　them　with
reverence　and　submission；　as　their　legal　sovereigns。

　　　　　But　is　this　a　sufficient　reason；　why　philosophers
should　desist　from　such　researches；　and　leave　superstition
still　in　possession　of　her　retreat？　Is　it　not　proper　to　draw
an　opposite　conclusion；　and　perceive　the　necessity　of
carrying　the　war　into　the　most　secret　recesses　of　the　enemy？
In　vain　do　we　hope；　that　men；　from　frequent　disappointment；
will　at　last　abandon　such　airy　sciences；　and　discover　the
proper　province　of　human　reason。　For；　besides；　that　many
persons　find　too　sensible　an　interest　in　perpetually
recalling　such　topics；　besides　this；　I　say；　the　motive　of
blind　despair　can　never　reasonably　have　place　in　the
sciences；　since；　however　unsuccessful　former　attempts　may
have　proved；　there　is　still　room　to　hope；　that　the　industry；
good　fortune；　or　improved　sagacity　of　succeeding　generations
may　reach　discoveries　unknown　to　former　ages。　Each
adventurous　genius　will　still　leap　at　the　arduous　prize；　and
find　himself　stimulated；　rather　than　discouraged；　by　the
failures　of　his　predecessors；　while　he　hopes　that　the　glory
of　achieving　so　hard　an　adventure　is　reserved　for　him　alone。
The　only　method　of　freeing　learning；　at　once；　from　these
abstruse　questions；　is　to　enquire　seriously　into　the　nature
of　human　understanding；　and　show；　from　an　exact　analysis　of
its　powers　and　capacity；　that　it　is　by　no　means　fitted　for
such　remote　and　abstruse　subjects。　We　must　submit　to　this
fatigue　in　order　to　live　at　ease　ever　after：　And　must
cultivate　true　metaphysics　with　some　care；　in　order　to
destroy　the　false　and　adulterate。　Indolence；　which；　to　some
persons；　affords　a　safeguard　against　this　deceitful
philosophy；　is；　with　others；　overbalanced　by　curiosity；　and
despair；　which；　at　some　moments；　prevails；　may　give　place
afterwards　to　sanguine　hopes　and　expectations。　Accurate　and
just　reasoning　is　the　only　catholic　remedy；　fitted　for　all
persons　and　all　dispositions；　and　is　alone　able　to　subvert
that　abstruse　philosophy　and　metaphysical　jargon；　which
being　mixed　up　with　popular　superstition；　renders　it　in　a
manner　impenetrable　to　careless　reasoners；　and　gives　it　the
air　of　science　and　wisdom。

　　　　　Besides　this　advantage　of　rejecting；　after　deliberate
enquiry；　the　most　uncertain　and　disagreeable　part　of
learning；　there　are　many　positive　advantages；　which　result
from　an　accurate　scrutiny　into　the　powers　and　faculties　of
human　nature。　It　is　remarkable　concerning　the　operations　of
the　mind；　that；　though　most　intimately　present　to　us；　yet；
whenever　they　become　the　object　of　reflexion；　they　seem
involved　in　obscurity；　nor　can　the　eye　readily　find　those
lines　and　boundaries；　which　discriminate　and　distinguish
them。　The　objects　are　too　fine　to　remain　long　in　the　same
aspect　or　situation；　and　must　be　apprehended　in　an　instant；
by　a　superior　penetration；　derived　from　nature；　and　improved
by　habit　and　reflexion。　It　becomes；　therefore；　no
inconsiderable　part　of　science　barely　to　know　the　different
operations　of　the　mind；　to　separate　them　from　each　other；　to
class　them　under　their　proper　heads；　and　to　correct　all　that
seeming　disorder；　in　which　they　lie　involved；　when　made　the
object　of　reflexion　and　enquiry。　This　talk　of　ordering　and
distinguishing；　which　has　no　merit；　when　performed　with
regard　to　external　bodies；　the　objects　of　our　senses；　rises
in　its　value；　when　directed　towards　the　operations　of　the
mind；　in　proportion　to　the　difficulty　and　labour；　which　we
meet　with　in　performing　it。　And　if　we　can　go　no　farther　than
this　mental　geography；　or　delineation　of　the　distinct　parts
and　powers　of　the　mind；　it　is　at　least　a　satisfaction　to　go
so　far；　and　the　more　obvious　this　science　may　appear　（and　it
is　by　no　means　obvious）　the　more　contemptible　still　must　the
ignorance　of　it　be　esteemed；　in　all　pretenders　to　learning
and　philosophy。

　　　　　Nor　can　there　remain　any　suspicion；　that　this　science
is　uncertain　and　chimerical；　unless　we　should　entertain　such
a　scepticism　as　is　entirely　subversive　of　all　speculation；
and　even　action。　It　cannot　be　doubted；　that　the　mind　is
endowed　with　several　powers　and　faculties；　that　these　powers
are　distinct　from　each　other；　that　what　is　really　distinct
to　the　immediate　perception　may　be　distinguished　by
reflexion；　and　consequently；　that　there　is　a　truth　and
falsehood　in　all　propositions　on　this　subject；　and　a　truth
and　falsehood；　which　lie　not　beyond　the　compass　of　human
understanding。　There　are　many　obvious　distinctions　of　this
kind；　such　as　those　between　the　will　and　understanding；　the
imagination　and　passions；　which