[304] Hum. Nat., c. 9.
[305] Id. ibid.
[306] Hum. Nat., c. 9. This is an exaggeration of some well-known lines of Lucretius, which are themselves exaggerated.
Curiosity. 139. As knowledge begins from experience, new experience is the beginning of new knowledge. Whatever, therefore, happens new to a man, gives him the hope of knowing somewhat he knew not before. This appetite of knowledge is curiosity. It is peculiar to man; for beasts never regard new things except to discern how far they may be useful, while man looks for the cause and beginning of all he sees.[307] This attribute of curiosity seems rather hastily denied to beasts. And as men, he says, are always seeking new knowledge, so are they always deriving some new gratification. There is no such thing as perpetual tranquility of mind while we live here, because life itself is but motion, and can never be without desire, nor without fear, no more than without sense. “What kind of felicity God hath ordained to them that devoutly honour him, a man shall no sooner know than enjoy, being joys that now are as incomprehensible, as the word of schoolmen, beatifical vision, is unintelligible.”[308]
[307] Id. ibid.
[308] Lev., c. 6 and c. 11.
Difference of intellectual capacities. 140. From the consideration of the passions, Hobbes advances to inquire what are the causes of the difference in the intellectual capacities and dispositions of men.[309] Their bodily senses are nearly alike, whence he precipitately infers there can be no great difference in the brain. Yet men differ much in their bodily constitution, whence he derives the principal differences in their minds; some being addicted to sensual pleasures are less curious as to knowledge, or ambitious as to power. This is called dullness, and proceeds from the appetite of bodily delight. The contrary to this is a quick ranging of mind accompanied with curiosity in comparing things that come into it, either as to unexpected similitude, in which fancy consists, or dissimilitude in things appearing the same, which is properly called judgment; “for to judge is nothing else, but to distinguish and discern. And both fancy and judgment are commonly comprehended under the name of wit, which seems to be a tenuity and agility of spirits, contrary to that restiness of the spirits supposed in those who are dull.”[310]
[309] Hum. Nat., c. 10.
[310] Hum. Nat.
141. We call it levity, when the mind is easily diverted, and the discourse is parenthetical; and this proceeds from curiosity with too much equality and indifference; for when all things make equal impression and delight, they equally throng to be expressed. A different fault is indocibility, or difficulty of being taught; which must arise from a false opinion that men know already the truth of what is called in question; for certainly they are not otherwise so unequal in capacity as not to discern the difference of what is proved and what is not, and therefore if the minds of men were all of white paper, they would all most equally be disposed to acknowledge whatever should be in right method, and by right ratiocination delivered to them. But when men have once acquiesced in untrue opinions, and registered them as authentical records in their minds, it is no less impossible to speak intelligibly to such men, than to write legibly on a paper already scribbled over. The immediate cause therefore of indocibility is prejudice, and of prejudice false opinion of our own knowledge.[311]