ON
THE NATURE OF THOUGHT,
&c. &c. &c.
In our survey of the Creation endowed with life and intellect, we are impelled to the conclusion, that the human mind is, beyond all comparison, the most perfect specimen that the Divine Author has chosen to allot to his creatures. The history of our species unfolds the splendid catalogue of man's achievements: many monuments, reared by his patriotism and piety, and elaborated by his tasteful ingenuity, that have resisted the corrosions of time, and the spoliations of conquest, remain in our possession: and we still preserve those intellectual treasures that embalm the poetry, the eloquence, and the wisdom of the enlightened nations of antiquity. These are, deservedly, the models we have endeavoured to imitate, and they have even been considered the boundaries of attainment: but a new epoch has arisen, distinguished for the cultivation of that which tends to ultimate advantage, where the mind, confiding in its native energies, and exercising its own thought on human affairs, has been less disposed to submit to the dictates of authority.
At this period we possess abundant facilities for the acquirement of valuable knowledge: under this system, the mental faculties have been directed to their proper objects, and the time consumed in teaching has been considerably abbreviated. This abridgement of the usual course of education has conduced to the neglect of that classical learning, which required a painful and enduring attention, even for many years, to two languages that have ceased to be spoken, and are only addressed to the eye in written character. It is in no manner intended to under-rate the value of classical literature, the constituent of a scholar, and the passport and ornament of a gentleman; but to introduce a very probable opinion, that few of those who have devoted many of the most productive years of their existence to the Greek and Latin writers, ever attain a critical knowledge of those tongues: and that the substance of morals, wisdom, and even the elegant turns of expression, may be more certainly conveyed through the medium of the best translations, which we now possess, and the performance of which has occupied a large portion of the time of accomplished scholars. This conversion of talent to that which is useful, and productive of emolument, has given a more energetic impulse to the mind, and accelerated that march of which we now so justly boast: but it cannot be denied, that in the rapidity of our advancement, and flushed with the ardent hope of arriving at our destination, we have bestowed but little notice on the machinery that urged us forwards, or contemplated the scenery through which we passed.
Most persons concur that the human mind is the noblest subject of investigation; but few will be at the trouble of undertaking its analysis. With the multitude there is neither leisure nor inclination, and the doctrines that have been dictated concerning our intellectual faculties and their operations, have tended rather to stifle than to promote inquiry. It is therefore unnecessary to enumerate the catalogue of illustrious names whose contradictory systems have created suspicion and distaste in the student. The science that has been improperly termed Metaphysics, ought to be considered a branch of human physiology, not abstracted from, but in this state of existence, connected with the phenomena of life. The citations on the reverse of the Title-page, to which many more might have been added, clearly shew that the doctrine of words being the elements of Thought, did not originate from my own conjecture or inference, and, consequently, that the endeavour to investigate its truth has been the sole object of my research; under the persuasion that, if ideas were inadequate, words only remained to afford the solution of this important process. The necessary connexion of thought with the construction of a perspicuous sentence, has not, to my knowledge, been previously noticed.
We are said to THINK on certain subjects, and this process is confessed to require an intense exertion of our intellectual faculties: but for this operation, the materials have not been clearly specified, nor the manner of the elaboration defined. It has been held, that our thoughts are produced by some mysterious assemblage and arrangement of IDEAS, which the mind or soul performs by a dexterous and imperceptible contrivance; although we are conscious of all our acts of intelligence, and on a moment's consideration it will be evident, that such intelligence would be useless without our consciousness.
Mr. Locke, whose name can never be mentioned without a grateful recollection for the instruction he has afforded us, and for the candour with which he has recorded the difficulties that obstructed the progress of his inquiries, has employed this ideal system most extensively: but it is evident, that he felt the obscurity of his own definition. In his Introduction to the Essay, p. 5, 6th edition, he says, "Before I proceed on 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." Dr. Reid follows nearly in the same track:—"It is a fundamental principle of the Ideal system, that every object of thought, must be an impression or an Idea, that is, a faint copy of some preceding impression."—Inquiry into the Human Mind on the Principles of Common Sense, 1765, p. 41.
The doctrine of Innate Ideas having been deservedly exploded, it follows that these Ideas must be derived from our intercourse with the world we inhabit. For this purpose we are furnished with five senses, from each of which we obtain a separate and different kind of intelligence, which is denominated Perception. The perceptions of the Eye, under an attentive inspection, leave on the Sensorium a phantasm or Idea of the object, a vivid memorial of that which has been perceived; but the other senses do not convey any similar phantasm.[1] The doctrine of Ideas appears to have been countenanced, and reconciled under all its difficulties, from a presumed spiritual operation and guidance in the act of thinking, and especially to an implacable aversion to any explanation that might be deemed to savour of materialism. This term, the denunciation of the pious, the convenient obloquy of the ignorant, being equal in its sweeping persecution, to the horrible word craven, demands a brief and modest exposition. That we exist in a material world, will scarcely be denied, and it is a fair inference, that the annihilation of matter would involve our globe and its inhabitants in equal destruction. Of this matter, the concentrated power of man cannot create nor exterminate a single atom. The human body is a material fabric: the brain and nerves, together with those delicate organs that are the instruments of our perceptions,—whereby we receive light, detect fragrance, apprehend sounds, relish viands, and enjoy the gratifications of contact, are all of material structure: and when that state, called Death, has ensued, their offices cease, and they undergo the decompositions to which all animal matter is subjected.