[3] P. 487. [Book I, part IV., sec. II.]
Succession of like feelings mistaken for an identical object: but the feelings, as described, are already such objects.
304. The device by which this petitio principii is covered is one already familiar to us in Hume. In this case it is so palpable that it is difficult to believe he was unconscious of it. As he has ‘to account for the belief of the vulgar with regard to the existence of body,’ he will ‘entirely conform himself to their manner of thinking and expressing themselves;’ in other words, he will assume the fiction in question as the beginning of a process by which its formation is to be accounted for. The vulgar make no distinction between thing and appearance. ‘Those very sensations which enter by the eye or ear are with them the true objects, nor can they readily conceive that this pen or this paper, which is immediately perceived, represents another which is different from, but resembling it. In order therefore to accommodate myself to their notions, I shall at first suppose that there is only a single existence, which I shall call indifferently object and perception, according as it shall seem best to suit my purpose, understanding by both of them what any common man may mean by a hat, or shoe, or stone, or any other impression conveyed to him by his senses’. [1] Now it is of course true that the vulgar are innocent of the doctrine of representative ideas. They do not suppose that this pen or this paper, which is immediately perceived, represents another which is different from, but resembling, it; but neither do they suppose that this pen or this paper is a sensation. It is the intellectual transition from this, that, and the other successive sensations to this pen or this paper, as the identical object to which the sensations are referred as qualities, that is unaccountable if, according to Hume’s doctrine, the succession of feelings constitutes our consciousness. In the passage quoted he quietly ignores it, covering his own reduction of felt thing to feeling under the popular identification of the real thing with the perceived. With ‘the vulgar’ that which is ‘immediately perceived’ is the real thing, just because it is not the mere feeling which with Hume it is. But under pretence of provisionally adopting the vulgar view, he entitles himself to treat the mere feeling, because according to him it is that which is immediately perceived, as if it were the permanent identical thing, which according to the vulgar is what is immediately perceived.
[1] P. 491. [Book I, part IV., sec. II.]
Fiction of identity thus implied as source of the propensity which is to account for it.
305. Thus without professedly admitting into consciousness anything but the succession of feelings he gets such individual objects as Locke would have called objects of ‘actual present sensation.’ When ‘I survey the furniture of my chamber,’ according to him, I see sundry ‘identical objects’—this chair, this table, this inkstand, &c. [1] So far there is no fiction to be accounted for. It is only when, having left my chamber for an interval and returned to it, I suppose the objects which I see to be identical with those I saw before, that the ‘propensity to feign’ comes into play, which has to be explained as above. But in fact the original ‘survey’ during which, seeing the objects, I suppose them to continue the same with themselves, involves precisely the same fiction. In that case, says Hume, I ‘suppose the change’ (which is necessary to constitute the idea of identity) ‘to lie only in the time.’ But without ‘succession of perceptions,’ different however resembling, there could according to him be no change of time. The continuous survey of this table, or this chair, then, involves the notion of its remaining the same with itself throughout a succession of different perceptions—i.e. the full-grown fiction of identity—just as much as does the supposition that the table I see now is identical with the one I saw before. The ‘reality,’ confusion with which of ‘a smooth passage along resembling ideas’ is supposed to constitute the ‘fiction,’ is already itself the fiction—the fiction of an object which must be other than our feelings, since it is permanent while they are successive, yet so related to them that in virtue of reference to it, instead of being merely different from each other, they become changes of a thing.
[1] P. 493. [Book I, part IV., sec. II.]
With Hume continued existence of perceptions a fiction different from their identity. Can perceptions exist when not perceived?
306. Having thus in effect imported all three ‘fictions of imagination’—identity, continued existence, and existence distinct from perception—into the original ‘perception,’ Hume, we may think, might have saved himself the trouble of treating them as separate and successive formations. Unless he had so treated them, however, his ‘natural history’ of consciousness would have been far less imposing than it is. The device, by which he represents the ‘vulgar’ belief in the reality of the felt thing as a belief that the mere feeling is the real object, enables him also to represent the identity, which a smooth transition along closely resembling sensations leads us to suppose, as still merely identity of a perception. ‘The very image which is present to the senses is with us the real body; and ’tis to these interrupted images we ascribe a perfect identity’. [1] The identity lying thus in the images or appearances, not in anything to which they are referred, a further fiction seems to be required by which we may overcome the contradiction between the interruption of the appearances and their identity—the fiction of ‘a continued being which may fill the intervals’ between the appearances. [2] That a ‘propension’ towards such a fiction would naturally arise from the uneasiness caused by such a contradiction, we may readily admit. The question is how the propension can be satisfied by a supposition which is merely another expression for one of the contradictory beliefs. What difference is there between the appearance of a perception and its existence, that interruption of the perception, though incompatible with uninterruptedness in its appearance, should not be so with uninterruptedness in its existence? It may be answered that there is just the difference between relation to a feeling subject and relation to a thinking one—between relation to a consciousness which is in time, or successive, and relation to a thinking subject which, not being itself in time, is the source of that determination by permanent conditions, which is what is meant by the real existence of a perceived thing. But to Hume, who expressly excludes such a subject—with whom ‘it exists’ = ‘it is felt’—such an answer is inadmissible. He can, in fact, only meet the difficulty by supposing the existence of unfelt feelings, of unperceived perceptions. The appearance of a perception is its presence to ‘what we call a mind,’ which ‘is nothing but a heap or collection of different perceptions, united together by certain relations, and supposed, though falsely, to be endowed with a perfect simplicity and identity’. [3] To consider a perception, then, as existing though not appearing is merely to consider it as detached from this ‘heap’ of other perceptions, which, on Hume’s principle that whatever is distinguishable is separable, is no more impossible than to distinguish one perception from all others. [4] In fact, however, it is obvious that the supposed detachment is the very opposite of such distinction. A perception distinguished from all others is determined by that distinction in the fullest possible measure. A perception detached from all others, left out of the ‘heap which we call a mind,’ being out of all relation, has no qualities—is simply nothing. We can no more ‘consider’ it than we can see vacancy. Yet it is by the consideration of such nonentity, by supposing a world of unperceived perceptions, of ‘existences’ without relation or quality, that the mind, according to Hume—itself only ‘a heap of perceptions’—arrives at that fiction of a continued being which, as involved in the supposition of identity, is the condition of our believing in a world of real things at all.
[1] P. 493. [Book I, part IV., sec. II.]