As thou knowest not what is the way of the Spirit, nor how the bones do grow in the womb of her
that is with child: even so thou knowest not the works of God, who maketh all things.--Eccles. 11. 5.
Quam bellum est velle confiteri potius nescire quod nescias, quam ista effutientem nauseare, atque
ipsum sibi displicere.--Cicero, de Natur. Deor. l. i.
Introduction
1. An Inquiry into the understanding, pleasant and useful. Since it is the understanding that sets
man above the rest of sensible beings, and gives him all the advantage and dominion which he has
over them; it is certainly a subject, even for its nobleness, worth our labour to inquire into. The
understanding, like the eye, whilst it makes us see and perceive all other things, takes no notice of
itself; and it requires art and pains to set it at a distance and make it its own object. But whatever be
the difficulties that lie in the way of this inquiry; whatever it be that keeps us so much in the dark to
ourselves; sure I am that all the light we can let in upon our minds, all the acquaintance we can
make with our own understandings, will not only be very pleasant, but bring us great advantage, in
directing our thoughts in the search of other things.
2. Design. This, therefore, being my purpose--to inquire into the original, certainty, and extent of
human knowledge, together with the grounds and degrees of belief, opinion, and assent;--I shall not
at present meddle with the physical consideration of the mind; or trouble myself to examine wherein
its essence consists; or by what motions of our spirits or alterations of our bodies we come to have
any sensation by our organs, or any ideas in our understandings; and whether those ideas do in
their formation, any or all of them, depend on matter or not. These are speculations which, however
curious and entertaining, I shall decline, as lying out of my way in the design I am now upon. It shall
suffice to my present purpose, to consider the discerning faculties of a man, as they are employed
about the objects which they have to do with. And I shall imagine I have not wholly misemployed
myself in the thoughts I shall have on this occasion, if, in this historical, plain method, I can give any
account of the ways whereby our understandings come to attain those notions of things we have;
and can set down any measures of the certainty of our knowledge; or the grounds of those
persuasions which are to be found amongst men, so various, different, and wholly contradictory; and
yet asserted somewhere or other with such assurance and confidence, that he that shall take a view
of the opinions of mankind, observe their opposition, and at the same time consider the fondness
and devotion wherewith they are embraced, the resolution and eagerness wherewith they are
maintained, may perhaps have reason to suspect, that either there is no such thing as truth at all, or
that mankind hath no sufficient means to attain a certain knowledge of it.
3. Method. It is therefore worth while to search out the bounds between opinion and knowledge; and
examine by what measures, in things whereof we have no certain knowledge, we ought to regulate
our assent and moderate our persuasion. In order whereunto I shall pursue this following method:--
First, I shall inquire into the original of those ideas, notions, or whatever else you please to call
them, which a man observes, and is conscious to himself he has in his mind; and the ways whereby
the understanding comes to be furnished with them.
Secondly, I shall endeavour to show what knowledge the understanding hath by those ideas; and
the certainty, evidence, and extent of it.
Thirdly, I shall make some inquiry into the nature and grounds of faith or opinion: whereby I mean
that assent which we give to any proposition as true, of whose truth yet we have no certain
knowledge. And here we shall have occasion to examine the reasons and degrees of assent.
4. Useful to know the extent of our comprehension. If by this inquiry into the nature of the
understanding, I can discover the powers thereof; how far they reach; to what things they are in any
degree proportionate; and where they fail us, I suppose it may be of use to prevail with the busy
mind of man to be more cautious in meddling with things exceeding its comprehension; to stop
when it is at the utmost extent of its tether; and to sit down in a quiet ignorance of those things
which, upon examination, are found to be beyond the reach of our capacities. We should not then
perhaps be so forward, out of an affectation of an universal knowledge, to raise questions, and
perplex ourselves and others with disputes about things to which our understandings are not suited;
and of which we cannot frame in our minds any clear or distinct perceptions, or whereof (as it has
perhaps too often happened) we have not any notions at all. If we can find out how far the
understanding can extend its view; how far it has faculties to attain certainty; and in what cases it
can only judge and guess, we may learn to content ourselves with what is attainable by us in this
state.
5. Our capacity suited to our state and concerns. For though the comprehension of our
understandings comes exceeding short of the vast extent of things, yet we shall have cause enough
to magnify the bountiful Author of our being, for that proportion and degree of knowledge he has
bestowed on us, so far above all the rest of the inhabitants of this our mansion. Men have reason to
be well satisfied with what God hath thought fit for them, since he hath given them (as St. Peter
says) {pana pros zoen kaieusebeian,} whatsoever is necessary for the conveniences of life and
information of virtue; and has put within the reach of their discovery, the comfortable provision for
this life, and the way that leads to a better. How short soever their knowledge may come of an
universal or perfect comprehension of whatsoever is, it yet secures their great concernments, that
they have light enough to lead them to the knowledge of their Maker, and the sight of their own
duties. Men may find matter sufficient to busy their heads, and employ their hands with variety,
delight, and satisfaction, if they will not boldly quarrel with their own constitution, and throw away the
blessings their hands are filled with, because they are not big enough to grasp everything. We shall
not have much reason to complain of the narrowness of our minds, if we will but employ them about
what may be of use to us; for of that they are very capable. And it will be an unpardonable, as well
as childish peevishness, if we undervalue the advantages of our knowledge, and neglect to improve
it to the ends for which it was given us, because there are some things that are set out of the reach
of it. It will be no excuse to an idle and untoward servant, who would not attend his business by
candle light, to plead that he had not broad sunshine. The Candle that is set up in us shines bright
enough for all our purposes. The discoveries we can make with this ought to satisfy us; and we shall
then use our understandings right, when we entertain all objects in that way and proportion that they
are suited to our faculties, and upon those grounds they are capable of being proposed to us; and
not peremptorily or intemperately require demonstration, and demand certainty, where probability
only is to be had, and which is sufficient to govern all our concernments. If we will disbelieve
everything, because we cannot certainly know al things, we shall do much what as wisely as he
who would not use his legs, but sit still and perish, because he had no wings to fly.
6. Knowledge of our capacity a cure of scepticism and idleness. When we know our own strength,
we shall the better know what to undertake with hopes of success; and when we have well surveyed
the powers of our own minds, and made some estimate what we may expect from them, we shall
not be inclined either to sit still, and not set our thoughts on work at all, in despair of knowing
anything; nor on the other side, question everything, and disclaim all knowledge, because some
things are not to be understood. It is of great use to the sailor to know the length of his line, though
he cannot with it fathom all the depths of the ocean. It is well he knows that it is long enough to
reach the bottom, at such places as are necessary to direct his voyage, and caution him against
running upon shoals that may ruin him. Our business here is not to know al things, but those which
concern our conduct. If we can find out those measures, whereby a rational creature, put in that
state in which man is in this world, may and ought to govern his opinions, and actions depending
thereon, we need not to be troubled that some other things escape our knowledge.
7. Occasion of this essay. This was that which gave the first rise to this Essay concerning the
understanding. For I thought that the first step towards satisfying several inquiries the mind of man
was very apt to run into, was, to take a survey of our own understandings, examine our own powers,
and see to what things they were adapted. Till that was done I suspected we began at the wrong
end, and in vain sought for satisfaction in a quiet and sure possession of truths that most concerned
us, whilst we let loose our thoughts into the vast ocean of Being; as if all that boundless extent were
the natural and undoubted possession of our understandings, wherein there was nothing exempt
from its decisions, or that escaped its comprehension. Thus men, extending their inquiries beyond
their capacities, and letting their thoughts wander into those depths where they can find no sure
footing, it is no wonder that they raise questions and multiply disputes, which, never coming to any
clear resolution, are proper only to continue and increase their doubts, and to confirm them at last in
perfect scepticism. Whereas, were the capacities of our understandings well considered, the extent
of our knowledge once discovered, and the horizon found which sets the bounds between the
enlightened and dark parts of things; between what is and what is not comprehensible by us, men
would perhaps with less scruple acquiesce in the avowed ignorance of the one, and employ their
thoughts and discourse with more advantage and satisfaction in the other.
8. What "Idea" stands for. Thus much I thought necessary to say concerning the occasion of this
Inquiry into human Understanding. But, before I proceed on to what I have thought on this subject, I
must here in the entrance beg pardon of my reader for the frequent use of the word idea, which he
will find in the following treatise. It being that term which, I think, serves best to stand for whatsoever
is the object of the understanding when a man thinks, I have used it to express whatever is meant
by phantasm, notion, species, or whatever it is which the mind can be employed about in thinking;
and I could not avoid frequently using it.
I presume it will be easily granted me, that there are such ideas in men's minds: every one is
conscious of them in himself; and men's words and actions will satisfy him that they are in others.
Our first inquiry then shall be,--how they come into the mind.