notice of within, there is no perception. Fire may burn our bodies with no other effect than it does a billet, unless the motion be continued to the brain, and there the sense of heat, or idea of pain, be produced in the mind; wherein consists actual perception.
4. Impulse on the organ insufficient.
How often may a man observe in himself, that whilst his mind is intently employed in the contemplation of some objects, and curiously surveying some ideas that are there, it takes no notice of impressions of sounding bodies made upon the organ of hearing, with the same alteration that uses to be for the producing the idea of sound? A sufficient impulse there may be on the organ; but it not reaching the observation of the mind, there follows no perception: and though the motion that uses to produce the idea of sound be made in the ear, yet no sound is heard. Want of sensation, in this case, is not through any defect in the organ, or that the man’s ears are less affected than at other times when he does hear but that which uses to produce the idea, though conveyed in by the usual organ, not being taken notice of in the understanding, and so imprinting no idea in the mind, there follows no sensation. So that wherever there is sense of perception, there some idea is actually produced, and present in the understanding.
5. Children, though they may have Ideas in the Womb, have none innate.
Therefore I doubt not but children, by the exercise of their senses about objects that affect them in the womb receive some few ideas before they are born, as the unavoidable effects, either of the bodies that environ them, or else of those wants or diseases they suffer; amongst which (if one may conjecture concerning things not very capable of examination) I think the ideas of hunger and warmth are two: which probably are some of the first that children have, and which they scarce ever part with again.
6. The effects of Sensation in the womb.
But though it be reasonable to imagine that children receive some ideas before they come into the world, yet these simple ideas are far from those INNATE PRINCIPLES which some contend for, and we, above, have rejected. These here mentioned, being the effects of sensation, are only from some affections of the body, which happen to them there, and so depend on something exterior to the mind; no otherwise differing in their manner of production from other ideas derived from sense, but only in the precedency of time. Whereas those innate principles are supposed to be quite of another nature; not coming into the mind by any accidental alterations in, or operations on the body; but, as it were, original characters impressed upon it, in the very first moment of its being and constitution.
7. Which Ideas appear first is not evident, nor important.
As there are some ideas which we may reasonably suppose may be introduced into the minds of children in the womb, subservient to the necessities of their life and being there: so, after they are born, those ideas are the earliest imprinted which happen to be the sensible qualities which first occur to them; amongst which light is not the least considerable, nor of the weakest efficacy. And how covetous the mind is to be furnished with all such ideas as have no pain accompanying them, may be a little guessed by what is observable in children new-born; who always turn their eyes to that part from whence the light comes, lay them how you please. But the ideas that are most familiar at first, being various according to the divers circumstances of children’s first entertainment in the world, the order wherein the several ideas come at first into the mind is very various, and uncertain also; neither is it much material to know it.
8. Sensations often changed by the Judgment.
We are further to consider concerning perception, that the ideas we receive by sensation are often, in grown people, altered by the judgment, without our taking notice of it. When we set before our eyes a round globe of any uniform colour, v.g. gold, alabaster, or jet, it is certain that the idea thereby imprinted on our mind is of a flat circle, variously shadowed, with several degrees of light and brightness coming to our eyes. But we having, by use, been accustomed to perceive what kind of appearance convex bodies are wont to make in us; what alterations are made in the reflections of light by the difference of the sensible figures of bodies;—the judgment presently, by an habitual custom, alters the appearances into their causes. So that from that which is truly variety of shadow or colour, collecting the figure, it makes it pass for a mark of figure, and frames to itself the perception of a convex figure and an uniform colour; when the idea we receive from thence is only a plane variously coloured, as is evident in painting. To which purpose I shall here insert a problem of that very ingenious and studious promoter of real knowledge, the learned and worthy Mr. Molineux, which he was pleased to send me in a letter some months since; and it is this:—“Suppose a man BORN blind, and now adult, and taught by his TOUCH to distinguish between a cube and a sphere of the same metal, and nighly of the same bigness, so as to tell, when he felt one and the other, which is the cube, which the sphere. Suppose then the cube and sphere placed on a table, and the blind man be made to see: quaere, whether BY HIS SIGHT, BEFORE HE TOUCHED THEM, he could now distinguish and tell which is the globe, which the cube?” To which the acute and judicious proposer answers, “Not. For, though he has obtained the experience of how a globe, how a cube affects his touch, yet he has not yet obtained the experience, that what affects his touch so or so, must affect his sight so or so; or that a protuberant angle in the cube, that pressed his hand unequally, shall appear to his eye as it does in the cube.”—I agree with this thinking gentleman, whom I am proud to call my friend, in his answer to this problem; and am of opinion that the blind man, at first sight, would not be able with certainty to say which was the globe, which the cube, whilst he only saw them; though he could unerringly name them by his touch, and certainly distinguish them by the difference of their figures felt. This I have set down, and leave with my reader, as an occasion for him to consider how much he may be beholden to experience, improvement, and acquired notions, where he thinks he had not the least use of, or help from them. And the rather, because this observing gentleman further adds, that “having, upon the occasion of my book, proposed this to divers very ingenious men, he hardly ever met with one that at first gave the answer to it which he thinks true, till by hearing his reasons they were convinced.”
9. This judgement apt to be mistaken for direct perception.
But this is not, I think, usual in any of our ideas, but those received by sight. Because sight, the most comprehensive of all our senses, conveying to our minds the ideas of light and colours, which are peculiar only to that sense; and also the far different ideas of space, figure, and motion, the several varieties whereof change the appearances of its proper object, viz. light and colours; we bring ourselves by use to judge of the one by the other. This, in many cases by a settled habit—in things whereof we have frequent experience is performed so constantly and so quick, that we take that for the perception of our sensation which is an idea formed by our judgment; so that one, viz. that of sensation, serves only to excite the other, and is scarce taken notice of itself;—as a man who reads or hears with attention and understanding, takes little notice of the characters or sounds, but of the ideas that are excited in him by them.
10. How, by Habit, ideas of Sensation are unconsciously changed into ideas of Judgment.
Nor need we wonder that this is done with so little notice, if we consider how quick the actions of the mind are performed. For, as itself is thought to take up no space to have no extension; so its actions seem to require no time but many of them seem to be crowded into an instant. I speak this in comparison to the actions of the body. Any one may easily observe this in his own thoughts, who will take the pains to reflect on them. How, as it were in an instant, do our minds, with one glance, see all the parts of a demonstration, which may very well be called a long one, if we consider the time it will require to put it into words, and step by step show it another? Secondly, we shall not be so much surprised that this is done in us with so little notice, if we consider how the facility which we get of doing things, by a custom of doing, makes them often pass in us without our notice. Habits, especially such as are begun very early, come at last to produce actions in us, which often escape our observation. How frequently do we, in a day, cover our eyes with our eyelids, without perceiving that we are at all in the dark! Men that, by custom, have got the use of a by-word, do almost in every sentence pronounce sounds which, though taken notice of by others, they themselves neither hear nor observe. And therefore it is not so strange, that our mind should