An Essay Concerning Human Understanding is a work by John Locke concerning the foundation of human knowledge. Locke on Human Understanding.Title: An Essay Concerning Human Understanding John Locke Author: David Engel Subject: an essay concerning human understanding john locke Keywords. An Essay Concerning Human Understanding Book II -- Ideas By John Locke i. The Works of John Locke, vol. An Essay concerning Human Understanding Part 1)BOOK I. CHAP. I.: Introduction. Online Library of Liberty. John Locke, The Works of John Locke, vol. 2 (An Essay concerning Human Understanding Part 2 and Other Writings) An Essay Concerning Humane Understanding, Volume 1 by John Locke. Author: Locke, John, 1632-1704: Title: An Essay Concerning Humane Understanding, Volume. Title: An Essay Concerning Human Understanding John Locke Author: Phillipp Kaestner Subject: an essay concerning human understanding john locke Keywords. We would like to show you a description here but the site won’t allow us. An Essay Concerning Human Understanding John Locke Edited by Pauline Phemister Oxford World's Classics. A carefully abridged edition of John Locke's. 1704) was a British philosopher, Oxford academic and medical researcher. Locke's monumental An Essay Concerning Human Understanding. An enquiry 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 own 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. 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. Edition: current; Page: . 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. 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 persuasions. In order whereunto, I shall pursue this following method. First, I shall enquire into the origin 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 shew what knowledge the understanding hath by those ideas; and the certainty, evidence, and extent of it. Edition: current; Page: . If, by this enquiry 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. 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. 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 every thing. 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 sun- shine. 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 every things, because we certainly cannot know all things; we shall do muchwhat as wisely as he, who would not use his legs, but sit still and perish, because he had no wings to fly. 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. Edition: current; Page: . 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 all 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. This was that which gave the first rise to this essay concerning the understanding. For I thought that the first step towards satisfying several enquiries, 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 enquiries 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. Edition: current; Page: . Thus much I thought necessary to say concerning the occasion of this enquiry 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. Edition: current; Page: . II.: No Innate Principles in the Mind. The way shewn how we come by any knowledge, sufficient to prove it not innate. It is an established opinion amongst some men, that there are in the understanding certain innate principles; some primary notions, .
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