24. When judged to represent the real essence. (4) The mistake is yet greater, when I judge that this complex idea contains in it the real essence of any body existing; when at least it contains but some few of those properties which flow from its real essence and constitution. I say only some few of those properties; for those properties consisting mostly in the active and passive powers it has in reference to other things, all that are vulgarly known of any one body, of which the complex idea of that kind of things is usually made, are but a very few, in comparison of what a man that has several ways tried and examined it knows of that one sort of things; and all that the most expert man knows are but a few, in comparison of what are really in that body, and depend on its internal or essential constitution. The essence of a ******** lies in a very little compass, consists in a very few ideas: three lines including a space make up that essence: but the properties that flow from this essence are more than can be easily known or enumerated. So I imagine it is in substances; their real essences lie in a little compass, though the properties flowing from that internal constitution are endless.
25. Ideas, when called false. To conclude, a man having no notion of anything without him, but by the idea he has of it in his mind, (which idea he has a power to call by what name he pleases), he may indeed make an idea neither answering the reason of things, nor agreeing to the idea commonly signified by other people's words; but cannot make a wrong or false idea of a thing which is no otherwise known to him but by the idea he has of it: v.g. when I frame an idea of the legs, arms, and body of a man, and join to this a horse's head and neck, Ido not make a false idea of anything; because it represents nothing without me. But when I call it a man or Tartar, and imagine it to represent some real being without me, or to be the same idea that others call by the same name; in either of these cases I may err.
And upon this account it is that it comes to be termed a false idea;though indeed the falsehood lies not in the idea, but in that tacit mental proposition, wherein a conformity and resemblance is attributed to it which it has not. But yet, if, having framed such an idea in my mind without thinking either that existence, or the name man or Tartar, belongs to it, I will call it man or Tartar, I may be justly thought fantastical in the naming; but not erroneous in my judgment;nor the idea any way false.
26. More properly to be called right or wrong. Upon the whole, matter, I think that our ideas, as they are considered by the mind,-either in reference to the proper signification of their names; or in reference to the reality of things,- may very fitly be called right or wrong ideas, according as they agree or disagree to those patterns to which they are referred. But if any one had rather call them true or false, it is fit he use a liberty, which every one has, to call things by those names he thinks best; though, in propriety of speech, truth or falsehood will, I think, scarce agree to them, but as they, some way or other, virtually contain in them some mental proposition. The ideas that are in a man's mind, simply considered, cannot be wrong; unless complex ones, wherein inconsistent parts are jumbled together. All other ideas are in themselves right, and the knowledge about them right and true knowledge; but when we come to refer them to anything, as to their patterns and archetypes, then they are capable of being wrong, as far as they disagree with such archetypes.
Chapter XXXIII
Of the Association of Ideas 1. Something unreasonable in most men. There is scarce any one that does not observe something that seems odd to him, and is in itself really extravagant, in the opinions, reasonings, and actions of other men. The least flaw of this kind, if at all different from his own, every one is quick-sighted enough to espy in another, and will by the authority of reason forwardly condemn; though he be guilty of much greater unreasonableness in his own tenets and conduct, which he never perceives, and will very hardly, if at all, be convinced of.
2. Not wholly from self-love. This proceeds not wholly from self-love, though that has often a great hand in it. Men of fair minds, and not given up to the overweening of self-flattery, are frequently guilty of it; and in many cases one with amazement hears the arguings, and is astonished at the obstinacy of a worthy man, who yields not to the evidence of reason, though laid before him as clear as daylight.
3. Not from education. This sort of unreasonableness is usually imputed to education and prejudice, and for the most part truly enough, though that reaches not the bottom of the disease, nor shows distinctly enough whence it rises, or wherein it lies. Education is often rightly assigned for the cause, and prejudice is a good general name for the thing itself: but yet, I think, he ought to look a little further, who would trace this sort of madness to the root it springs from, and so explain it, as to show whence this flaw has its original in very sober and rational minds, and wherein it consists.
