Existence of such a Faculty.—If any are disposed to doubt the existence of the faculty under consideration, as a distinct power of the mind, we have only to ask, whence come these ideas? They are given, not by perception, evidently, nor by memory, nor by imagination, for they fall not within the sphere of any of these faculties, that is the sphere of sense. They relate not to the sensible, but to the super-sensible.
Nor are they the result of abstraction, as might at first appear. Particular instances being given, certain times, certain spaces, certain substances, certain instances of right and wrong conduct—it is the province of the faculty now named, to form, from these concrete ideas, the abstract notions of time, space, etc. But whence comes, in the first instance, the concrete idea? Whence comes the notion of a time, a space, a substance, a cause, a right or wrong act? Abstraction cannot give these. Manifestly, however, we have a faculty of forming such conceptions, of perceiving such truths and realities; and as manifestly, it is a faculty distinct from any hitherto considered. There are such realities as time, space, substance, cause, right and wrong, etc.,
The mind takes cognizance of them as such, knows them, and knows them to be realities; has, therefore, the faculty of knowing such truths. We may call it, if we please, the faculty of original and intuitive conception.
Generally admitted.—The existence of ideas not directly furnished by sense or experience, and not given by the faculties whose office it is to deal with objects of sense, is a doctrine now generally admitted by the most eminent philosophers. Nor is it a doctrine peculiar to any one school. Under different names it is the doctrine substantially of Reid, Stewart, Brown, Price, among English metaphysicians; Kant and his disciples in Germany; Cousin, Jouffroy and others in France. It is denied by Hobbes, Condillac, Gassendi, and others of that class who trace all our ideas to sense as their ultimate source and parentage.
Opinion of Locke.—The position of Locke respecting this matter, has been the subject of much controversy. By a certain class of writers he has been regarded as denying the existence of any and all ideas not derived from sense, and has been classed with the school of Hobbes, Condillac, etc. His philosophy has been regarded by many as of doubtful and dangerous tendency, as leading to the denial of all truth and knowledge not within the narrow domain of sense, and so conducting to materialism and skepticism. This can by no means be fairly charged upon him, nor upon his philosophy. He held no such views, nor are they implied or contained in his doctrine. Locke, indeed, takes the ground that all our ideas may be traced ultimately to one of two sources, sensation or reflection; the one taking cognizance of external objects, the other of our own mental operations: and that, whatever other knowledge we have not given directly by these faculties, is produced by adding, repeating, and variously combining, in our own minds, the simple ideas derived from these sources. In this process, however, of adding, combining, etc., he really includes what we prefer to designate as a separate faculty of the mind, and by another name. He distinctly recognizes the existence of the ideas which we attribute to this faculty—ideas of space, power, etc.—and gives a clear, and for the most part correct account of their origin. The mind, he says, observes what passes without—the changes there occurring; it reflects also on what passes within—the changes of its own ideas and purposes; it concludes that like changes will be produced in the same things, under the same circumstances, in future; it considers the possibility of effecting such changes, and so comes by the idea of power. In this Locke really includes essentially what we mean by suggestion or original conception. Experience, it is universally admitted, furnishes the occasion, suggests the idea, must precede as the indispensable condition of the mind's having that idea, and is, at least in this sense, the source of it, that it suggests the idea to the mind. All this, Locke fully admits, while, at the same time, he fails to draw the dividing line clearly between the ideas of sense and those in question.
Objections to the term Suggestion.—The name original suggestion has been commonly applied, of late, especially in this country, to designate the faculty now under consideration. It is so used by Professor Upham, and by Dr. Wayland. It is liable, however, to serious objections. The term suggestion does not seem to me to express the peculiar characteristic, the distinctive element and office of this faculty. It is not peculiar to the ideas now in question, that they are suggested to the mind; many other ideas, all ideas, in fact, are suggested by something. This class of our thoughts, therefore, is no more entitled to that name than any other class. Nor is it peculiar to this class that they are original suggestions. The mind has many other equally original ideas that are likewise suggestions from things without, or from its own operations—mere fancies many of them, imaginations. We need to distinguish, in this case, the merely fanciful, the ideal, from the real. The terms intuitive and intuition, while they imply the reality of the thing perceived, indicate, also, the immediateness of the process.
More serious Objection.—But there is a still further and more serious objection to the term suggestion as thus employed. The word does not, and cannot, with propriety, be made to denote what is now intended. It has a transitive significance, and cannot be made to denote a purely subjective process. Objects external suggest certain ideas to my mind. I suggest ideas to other minds. The faculty of suggestion lies, properly, not with the mind that receives the suggestion, but with the mind or object that gives it. But when we say the mind has the faculty of original suggestion, we do not mean that it has the power of suggesting original ideas to other minds; we refer to that power of the mind by which, in virtue of its constitution, certain ideas, not strictly derived from sense, are awakened in it when the occasion presents itself. We intend not a power of suggesting, but rather of receiving suggestions, a power of conceiving ideas, a power of original and intuitive conceptions. To say that the mind suggests to itself ideas of space, time, etc., is a singular use of terms. I understand what is meant by suggesting ideas to others, and what it is to receive suggestions from others, and to have ideas suggested by events, occurrences and objects without, and how one thought may, by some law of association, suggest another. But how the mind suggests ideas to itself, is not so clear. A man, in a fit of abstraction, talks to himself, but whether he suggests ideas to himself in that way, so that he finds his own conversation instructive and profitable, may admit of question. The truth is, the idea is suggested, not by the mind, but to the mind—suggested from without. The mind has the power of conceiving certain ideas, which are awakened or excited in it by the occasion which presents itself. To call this faculty a faculty of suggestion, is simply a misnomer.
The true Doctrine.—All we can truly say, is, that the idea is awakened or called up in the mind when the occasion presents, is suggested to it, not by it, suggested by the occasion, and not by the mind itself. The mind has the idea within, has, moreover, the faculty of conceiving the idea, is so constituted, that, under certain circumstances, in view of what it observes without, or is conscious of within, the given idea is naturally and universally awakened in it; but the source of the suggestion lies not within the mind itself, and is not to be confounded with the mind's faculty of conception.
Use of the term by Reid and others.—Dr. Reid has been referred to as authority for the use of the word suggestion to denote the faculty in question. Dr. Reid makes use of the word, but not in the sense now intended, not to denote a specific faculty of the mind, coördinate with perception, memory, imagination, etc., not, in fact, as a faculty at all. He refers to the well known fact, that ideas are suggested to the mind by objects and events without, and by the sensations thus awakened; as, e. g., a certain sound suggests the passing of a coach in the street. So, also, one idea or sensation will suggest another. He uses the term to denote the suggestion of one thing to the mind by another thing, and not to denote a power in the mind of suggesting things to itself. This is the correct use, and was not original with Reid. Berkley had used the term in the same way before him. Locke had used the word excited in the same sense. The idea expressed by these terms, and the use of the same or similar terms by which to express it, may be traced back as far, at least, as to the Christian Fathers. St. Augustine so uses it. Reid expressly applies the term to the perception of external objects, as, e. g., certain sensations suggest the notion of extension and space. This is correct use.