[1] Above, paragraphs 182 and 183.
Hume ‘no’ simply. How he accounts for the appearance of there being such.
217. The question about ‘generality of signification,’ as he puts it, comes to this. In every proposition, though its subject be a common noun, we necessarily present to ourselves some one individual object ‘with all its particular circumstances and proportions.’ How then can the proposition be general in denotation and connotation? How can it be made with reference to a multitude of individual objects other than that presented to the mind, and how can it concern only such of the qualities of the latter as are common to the multitude? The first part of the question is answered as follows:-‘When we have found a resemblance among several objects that often occur to us, we apply the same name to all of them … whatever differences may appear among them. After we have acquired a custom of this kind, the hearing of that name revives the idea of one of these objects, and makes the imagination conceive it with all its particular circumstances and proportions. But as the same word is supposed to have been frequently applied to other individuals, that are different in many respects from that idea which is immediately present to the mind, the word not being able to revive the idea of all these individuals, only touches the soul and revives that custom which we have acquired by surveying them. They are not really and in fact present to the mind, but only in power. … The word raises up an individual idea along with a certain custom, and that custom produces any other individual one for which we may have occasion. … Thus, should we mention the word triangle and form the idea of a particular equilateral one to correspond to it, and should we afterwards assert that the three angles of a triangle are equal to each other, the other individuals of a scalenum and isosceles, which we overlooked at first, immediately crowd in upon us and make us perceive the falsehood of this proposition, though it be true with relation to that idea which we had formed’. [1]
[1] p. 328 [Book I, part I., sec. VII.]
218. Next, as to the question concerning connotation:—‘The mind would never have dreamed of distinguishing a figure from the body figured, as being in reality neither distinguishable nor different nor separable, did it not observe that even in this simplicity there might be contained many different resemblances and relations. Thus, when a globe of white marble is presented, we receive only the impression of a white colour disposed in a certain form, nor are we able to distinguish and separate the colour from the form. But observing afterwards a globe of black marble and a cube of white, and comparing them with our former object, we find two separate resemblances in what formerly seemed, and really is, perfectly inseparable. After a little more practice of this kind, we begin to distinguish the figure from the colour by a distinction of reason;—i.e. we consider the figure and colour together, since they are, in effect, the same and indistinguishable; but still view them in different aspects according to the resemblances of which they are susceptible. … A person who desires us to consider the figure of a globe of white marble without thinking on its colour, desires an impossibility; but his meaning is, that we should consider the colour and figure together, but still keep in our eye the resemblance to the globe of black marble or that to any other globe whatever’. [1]
[1] p. 333 [Book I, part I., sec. VII.]
His account implies that ‘ideas’ are conceptions, not feelings.
219. It is clear that the process described in these passages supposes ‘ab initio’ the conversion of a feeling into a conception; in other words, the substitution of the definite individuality of a thing, thought of under attributes, for the mere singleness in time of a feeling that occurs after another and before a third. The ‘finding of resemblances and differences among objects that often occur to us’ implies that each object is distinguished as one and abiding from manifold occurrences, in the way of related feelings, in which it is presented to us, and that these accordingly are regarded as representing permanent relations or qualities of the object. Thus from being related feelings, whether more or less ‘vivacious,’ they have become, in the proper sense, ideas of relation. The difficulty about the use of general names, as Hume puts it, really arises just from the extent to which this process of determination by ideas of relation, and with it the removal of the object of thought from simple feeling, is supposed to have gone. It is because the idea is so complex in its individuality, and because this qualification is not understood to be the work of thought, by comparison and contrast accumulating attributes on an object which it itself constitutes, but is regarded as given ready-made in an impression (i.e. a feeling), that the question arises whether a general proposition is really possible or no. To all intents and purposes Hume decides that it is not. The mind is so tied down to the particular collection of qualities which is given to it or which it ‘finds,’ that it cannot present one of them to itself without presenting all. Having never found a triangle that is not equilateral or isosceles or scalene, we cannot imagine one, for ideas can only be copies of impressions, and the imagination, though it has a certain freedom in combining what it finds, can invent nothing that it does not find. Thus the idea, represented by a general name and of which an assertion, general in form, is made, must always have a multitude of other qualities besides those common to it with the other individuals to which the name is applicable. If any of these, however, were included in the predicate of the proposition, the sleeping custom, which determines the mind to pass from the idea present to it to the others to which the name has been applied, would be awakened, and it would be seen at once that the predicate is not true of them. When I make a general statement about ‘the horse,’ there must be present to my mind some particular horse of my acquaintance, but if on the strength of this I asserted that ‘the horse is a grey-haired animal,’ the custom of applying the name without reference to colour would return upon me and correct me—as it would not if the predicate were ‘four-footed.’
He virtually yields the point in regard to the predicate of propositions.
220. It would seem then that the predicate may, though the subject cannot, represent either a single quality, or a set of qualities which falls far short even of those common to the class, much more of those which characterise any individual. If I can think these apart, or have an idea of them, as the predicate of a proposition, why not (it may be asked) as the subject? It may be said, indeed, with truth, that it is a mistake to think of the subject as representing one idea and the predicate another; that the proposition as a whole represents one idea, in the sense of a conception of relation between attributes, and that at bottom this account of it is consistent with Locke’s definition of knowledge as a perception of relation between ‘ideas,’ since with him ‘ideas’ and ‘qualities’ are used interchangeably. [1] It is no less true, however, that the relation between attributes, which the proposition states, is a relation between them in an individual subject. It is the nature of the individuality of this subject, then, that is really in question. Must it, as Hume supposed, be ‘considered’ under other qualities than those to which the predicate relates? When the proposition only concerns the relation between certain qualities of a spherical figure, must the figure still be considered as of a certain colour and material?