Of Clear and Obscure, Distinct and Confused Ideas 1. Ideas, some clear and distinct, others obscure and confused.
Having shown the original of our ideas, and taken a view of their several sorts; considered the difference between the ****** and the complex; and observed how the complex ones are divided into those of modes, substances, and relations- all which, I think, is necessary to be done by any one who would acquaint himself thoroughly with the progress of the mind, in its apprehension and knowledge of things-it will, perhaps, be thought I have dwelt long enough upon the examination of ideas. I must nevertheless, crave leave to offer some few other considerations concerning them.
The first is, that some are clear and others obscure; some distinct and others confused.
2. Clear and obscure explained by sight. The perception of the mind being most aptly explained by words relating to the sight, we shall best understand what is meant by clear and obscure in our ideas, by reflecting on what we call clear and obscure in the objects of sight. Light being that which discovers to us visible objects, we give the name of obscure to that which is not placed in a light sufficient to discover minutely to us the figure and colours which are observable in it, and which, in a better light, would be discernible. In like manner, our ****** ideas are clear, when they are such as the objects themselves from whence they were taken did or might, in a well-ordered sensation or perception, present them. Whilst the memory retains them thus, and can produce them to the mind whenever it has occasion to consider them, they are clear ideas. So far as they either want anything of the original exactness, or have lost any of their first freshness, and are, as it were, faded or tarnished by time, so far are they obscure. Complex ideas, as they are made up of ****** ones, so they are clear, when the ideas that go to their composition are clear, and the number and order of those ****** ideas that are the ingredients of any complex one is determinate and certain.
3. Causes of obscurity. The causes of obscurity, in ****** ideas, seem to be either dull organs; or very slight and transient impressions made by the objects; or else a weakness in the memory, not able to retain them as received. For to return again to visible objects, to help us to apprehend this matter. If the organs, or faculties of perception, like wax over-hardened with cold, will not receive the impression of the seal, from the usual impulse wont to imprint it; or, like wax of a temper too soft, will not hold it well, when well imprinted; or else supposing the wax of a temper fit, but the seal not applied with a sufficient force to make a clear impression: in any of these cases, the print left by the seal will be obscure. This, I suppose, needs no application to make it plainer.
4. Distinct and confused, what. As a clear idea is that whereof the mind has such a full and evident perception, as it does receive from an outward object operating duly on a well-disposed organ, so a distinct idea is that wherein the mind perceives a difference from all other; and a confused idea is such an one as is not sufficiently distinguishable from another, from which it ought to be different.
5. Objection. If no idea be confused, but such as is not sufficiently distinguishable from another from which it should be different, it will be hard, may any one say, to find anywhere a confused idea. For, let any idea be as it will, it can be no other but such as the mind perceives it to be; and that very perception sufficiently distinguishes it from all other ideas, which cannot be other, i.e. different, without being perceived to be so. No idea, therefore, can be undistinguishable from another from which it ought to be different, unless you would have it different from itself: for from all other it is evidently different.
6. Confusion of ideas is in reference to their names. To remove this difficulty, and to help us to conceive aright what it is that makes the confusion ideas are at any time chargeable with, we must consider, that things ranked under distinct names are supposed different enough to be distinguished, that so each sort by its peculiar name may be marked, and discoursed of apart upon any occasion: and there is nothing more evident, than that the greatest part of different names are supposed to stand for different things. Now every idea a man has, being visibly what it is, and distinct from all other ideas but itself; that which makes it confused, is, when it is such that it may as well be called by another name as that which it is expressed by; the difference which keeps the things (to be ranked under those two different names) distinct, and makes some of them belong rather to the one and some of them to the other of those names, being left out; and so the distinction, which was intended to be kept up by those different names, is quite lost.
7. Defaults which make this confusion. The defaults which usually occasion this confusion, I think, are chiefly these following:
