An Essay Concerning Humane Understanding, Volume II., John Locke [heaven official's blessing novel english txt] 📗

in the world. I once saw a creature that was the issue of a cat and a rat, and had the plain marks of both about it; wherein nature appeared to have followed the pattern of neither sort alone, but to have jumbled them both together. To which he that shall add the monstrous productions that are so frequently to be met with in nature, will find it hard, even in the race of animals, to determine by the pedigree of what species every animal's issue is; and be at a loss about the real essence, which he thinks certainly conveyed by generation, and has alone a right to the specific name. But further, if the species of animals and plants are to be distinguished only by propagation, must I go to the Indies to see the sire and dam of the one, and the plant from which the seed was gathered that produced the other, to know whether this be a tiger or that tea?

24. Not by substantial Forms.

Upon the whole matter, it is evident that it is their own collections of sensible qualities that men make the essences of THEIR several sorts of substances; and that their real internal structures are not considered by the greatest part of men in the sorting them. Much less were any SUBSTANTIAL FORMS ever thought on by any but those who have in this one part of the world learned the language of the schools: and yet those ignorant men, who pretend not any insight into the real essences, nor trouble themselves about substantial forms, but are content with knowing things one from another by their sensible qualities, are often better acquainted with their differences; can more nicely distinguish them from their uses; and better know what they expect from each, than those learned quick-sighted men, who look so deep into them, and talk so confidently of something more hidden and essential.

25. The specific Essences that are common made by Men.

But supposing that the REAL essences of substances were discoverable by those that would severely apply themselves to that inquiry, yet we could not reasonably think that the ranking of things under general names was regulated by those internal real constitutions, or anything else but their OBVIOUS appearances; since languages, in all countries, have been established long before sciences. So that they have not been philosophers or logicians, or such who have troubled themselves about forms and essences, that have made the general names that are in use amongst the several nations of men: but those more or less comprehensive terms have, for the most part, in all languages, received their birth and signification from ignorant and illiterate people, who sorted and denominated things by those sensible qualities they found in them; thereby to signify them, when absent, to others, whether they had an occasion to mention a sort or a particular thing.

26. Therefore very various and uncertain in the ideas of different men.

Since then it is evident that we sort and name substances by their nominal and not by their real essences, the next thing to be considered is how, and by whom these essences come to be made. As to the latter, it is evident they are made by the mind, and not by nature: for were they Nature's workmanship, they could not be so various and different in several men as experience tells us they are. For if we will examine it, we shall not find the nominal essence of any one species of substances in all men the same: no, not of that which of all others we are the most intimately acquainted with. It could not possibly be that the abstract idea to which the name MAN is given should be different in several men, if it were of Nature's making; and that to one it should be animal rationale, and to another, animal implume bipes latis unguibus. He that annexes the name man to a complex idea, made up of sense and spontaneous motion, joined to a body of such a shape, has thereby one essence of the species man; and he that, upon further examination, adds rationality, has another essence of the species he calls man: by which means the same individual will be a true man to the one which is not so to the other. I think there is scarce any one will allow this upright figure, so well known, to be the essential difference of the species man; and yet how far men determine of the sorts of animals rather by their shape than descent, is very visible; since it has been more than once debated, whether several human foetuses should be preserved or received to baptism or no, only because of the difference of their outward configuration from the ordinary make of children, without knowing whether they were not as capable of reason as infants cast in another mould: some whereof, though of an approved shape, are never capable of as much appearance of reason all their lives as is to be found in an ape, or an elephant, and never give any signs of being acted by a rational soul. Whereby it is evident, that the outward figure, which only was found wanting, and not the faculty of reason, which nobody could know would be wanting in its due season, was made essential to the human species. The learned divine and lawyer must, on such occasions, renounce his sacred definition of animal rationale, and substitute some other essence of the human species. [Monsieur Menage furnishes us with an example worth the taking notice of on this occasion: 'When the abbot of Saint Martin,' says he, 'was born, he had so little of the figure of a man, that it bespake him rather a monster. It was for some time under deliberation, whether he should be baptized or no. However, he was baptized, and declared a man provisionally [till time should show what he would prove]. Nature had moulded him so untowardly, that he was called all his life the Abbot Malotru; i.e. ill-shaped. He was of Caen. (Menagiana, 278, 430.) This child, we see, was very near being excluded out of the species of man, barely by his shape. He escaped very narrowly as he was; and it is certain, a figure a little more oddly turned had cast him, and he had been executed, as a thing not to be allowed to pass for a man. And yet there can be no reason given why, if the lineaments of his face had been a little altered, a rational soul could not have been lodged in him; why a visage somewhat longer, or a nose flatter, or a wider mouth, could not have consisted, as well as the rest of his ill figure, with such a soul, such parts, as made him, disfigured as he was, capable to be a dignitary in the church.]

27. Nominal Essences of particular substances are undetermined by nature, and therefore various as men vary.

Wherein, then, would I gladly know, consist the precise and unmovable boundaries of that species? It is plain, if we examine, there is no such thing made by Nature, and established by her amongst men. The real essence of that or any other sort of substances, it is evident, we know not; and therefore are so undetermined in our nominal essences, which we make ourselves, that, if several men were to be asked concerning some oddly-shaped foetus, as soon as born, whether it were a man or no, it is past doubt one should meet with different answers. Which could not happen, if the nominal essences, whereby we limit and distinguish the species of substances, were not made by man with some liberty; but were exactly copied from precise boundaries set by nature, whereby it distinguished all substances into certain species. Who would undertake to resolve what species that monster was of which is mentioned by Licetus (lib. i. c. 3), with a man's head and hog's body? Or those other which to the bodies of men had the heads of beasts, as dogs, horses, &c. If any of these creatures had lived, and could have spoke, it would have increased the difficulty. Had the upper part to the middle been of human shape, and all below swine, had it been murder to destroy it? Or must the bishop have been consulted, whether it were man enough to be admitted to the font or no? As I have been told it happened in France some years since, in somewhat a like case. So uncertain are the boundaries of species of animals to us, who have no other measures than the complex ideas of our own collecting: and so far are we from certainly knowing what a MAN is; though perhaps it will be judged great ignorance to make any doubt about it. And yet I think I may say, that the certain boundaries of that species are so far from being determined, and the precise number of simple ideas which make the nominal essence so far from being settles and perfectly known, that very material doubts may still arise about it. And I imagine none of the definitions of the word MAN which we yet have, nor descriptios of that sort of animal, are so perfect and exact as to satisfy a considerate inquisitive person; much less to obtain a general consent, and to be that which men would everywhere stick by, in the decision of cases, and determining of life and death, baptism or no baptism, in productions that mights happen.

28. But not so arbitrary as Mixed Modes.

But though these nominal essences of substances are made by the mind, they are not yet made so arbitrarily as those of mixed modes. To the making of any nominal essence, it is necessary, First, that the ideas whereof it consists have such a union as to make but one idea, how compounded soever. Secondly, that the particular ideas so united be exactly the same, neither more nor less. For if two abstract complex ideas differ either in number or sorts of their component parts, they make two different, and not one and the same essence. In the first of these, the mind, in making its complex ideas of substances, only follows nature; and puts none together which are not supposed to have a union in nature. Nobody joins the voice of a sheep with the shape of a horse; nor the colour of lead with the weight and fixedness of gold, to be the complex ideas of any real substances; unless he has a mind to fill his head with chimeras, and his discourse with unintelligible words. Men observing certain qualities always joined and existing together, therein copied nature; and of ideas so united made their complex ones of substances. For, though men may make what complex ideas they please, and give what names to them they will; yet, if they will be understood WHEN THEY SPEAK OF THINGS REALLY EXISTING, they must in some degree conform their ideas to the things they would speak of; or else men's language will be like that of Babel; and every man's words, being intelligible only to himself, would no longer serve to conversation and the ordinary affairs of life, if the ideas they stand for be not some way answering the common appearances and agreement of substances as they really exist.

29. Our Nominal Essences of substances usually consist of a few obvious qualities observed in things.

Secondly, Though the mind of man, in making its complex ideas of substances, never puts any together that do not really, or are not supposed to, co-exist; and so it truly borrows that union from nature: yet the number it combines depends upon the various care, industry, or fancy of him that makes it. Men generally content themselves with some few sensible obvious qualities; and often, if not always, leave out others as material and as firmly united as those that they take. Of sensible substances there are two sorts: one of organized bodies, which are propagated by seed; and in these the SHAPE is that which to us is the leading quality, and most characteristical part, that determines the species. And therefore in vegetables and animals, an extended solid substance of such a certain figure usually serves the turn. For however some men seem to prize their definition of animal rationale, yet should there a creature be found that had language and reason, but partaked not of the usual shape of a man, I believe it would hardly pass for a man, how much soever it were animal rationale. And if Balaam's ass had all his life discoursed as rationally as he did once with his master, I doubt yet whether any one would have thought him