An Essay Concerning Humane Understanding, Volume II. by John Locke (christmas read aloud TXT) 📖

or information; whilst men take words to be the constant regular marks of agreed notions, which in truth are no more but the voluntary and unsteady signs of their own ideas. And yet men think it strange, if in discourse, or (where it is often absolutely necessary) in dispute, one sometimes asks the meaning of their terms: though the arguings one may every day observe in conversation make it evident, that there are few names of complex ideas which any two men use for the same just precise collection. It is hard to name a word which will not be a clear instance of this. LIFE is a term, none more familiar. Any one almost would take it for an affront to be asked what he meant by it. And yet if it comes in question, whether a plant that lies ready formed in the seed have life; whether the embryo in an egg before incubation, or a man in a swoon without sense or motion, be alive or no; it is easy to perceive that a clear, distinct, settled idea does not always accompany the use of so known a word as that of life is. Some gross and confused conceptions men indeed ordinarily have, to which they apply the common words of their language; and such a loose use of their words serves them well enough in their ordinary discourses or affairs. But this is not sufficient for philosophical inquiries. Knowledge and reasoning require precise determinate ideas. And though men will not be so importunately dull as not to understand what others say, without demanding an explication of their terms; nor so troublesomely critical as to correct others in the use of the words they receive from them: yet, where truth and knowledge are concerned in the case, I know not what fault it can be, to desire the explication of words whose sense seems dubious; or why a man should be ashamed to own his ignorance in what sense another man uses his words; since he has no other way of certainly knowing it but by being informed. This abuse of taking words upon trust has nowhere spread so far, nor with so ill effects, as amongst men of letters. The multiplication and obstinacy of disputes, which have so laid waste the intellectual world, is owing to nothing more than to this ill use of words. For though it be generally believed that there is great diversity of opinions in the volumes and variety of controversies the world is distracted with; yet the most I can find that the contending learned men of different parties do, in their arguings one with another, is, that they speak different languages. For I am apt to imagine, that when any of them, quitting terms, think upon things, and know what they think, they think all the same: though perhaps what they would have be different.

23. The Ends of Language: First, To convey our Ideas.

To conclude this consideration of the imperfection and abuse of language. The ends of language in our discourse with others being chiefly these three: First, to make known one man's thoughts or ideas to another; Secondly, to do so with as much ease and quickness as possible; and, Thirdly, thereby to convey the knowledge of things: language is either abused or deficient, when it fails of any of these three.

First, Words fail in the first of these ends, and lay not open one man's ideas to another's view: 1. When men have names in their mouths without any determinate ideas in their minds whereof they are the signs: or, 2. When they apply the common received names of any language to ideas, to which the common use of that language does not apply them: or 3. When they apply them very unsteadily, making them stand now for one, and by and by for another idea.

24. Secondly, To do it with Quickness.

Secondly, Men fail of conveying their thoughts with the quickness and ease that may be, when they have complex ideas without having any distinct names for them. This is sometimes the fault of the language itself, which has not in it a sound yet applied to such a signification; and sometimes the fault of the man, who has not yet learned the name for that idea he would show another.

25. Thirdly, Therewith to convey the Knowledge of Things.

Thirdly, there is no knowledge of things conveyed by men's words, when their ideas agree not to the reality of things. Though it be a defect that has its original in our ideas, which are not so conformable to the nature of things as attention, study and application might make them, yet it fails not to extend itself to our words too, when we use them as signs of real beings, which yet never had any reality or existence.

26. How Men's Words fail in all these: First, when used without any ideas.

First, He that hath words of any language, without distinct ideas in his mind to which he applies them, does, so far as he uses them in discourse, only make a noise without any sense or signification; and how learned soever he may seem, by the use of hard words or learned terms, is not much more advanced thereby in knowledge, than he would be in learning, who had nothing in his study but the bare titles of books, without possessing the contents of them. For all such words, however put into discourse, according to the right construction of grammatical rules, or the harmony of well-turned periods, do yet amount to nothing but bare sounds, and nothing else.

27. Secondly, when complex ideas are without names annexed to them.

Secondly, He that has complex ideas, without particular names for them, would be in no better case than a bookseller, who had in his warehouse volumes that lay there unbound, and without titles, which he could therefore make known to others only by showing the loose sheets, and communicate them only by tale. This man is hindered in his discourse, for want of words to communicate his complex ideas, which he is therefore forced to make known by an enumeration of the simple ones that compose them; and so is fain often to use twenty words, to express what another man signifies in one.

28. Thirdly, when the same sign is not put for the same idea.

Thirdly, He that puts not constantly the same sign for the same idea, but uses the same word sometimes in one and sometimes in another signification, ought to pass in the schools and conversation for as fair a man, as he does in the market and exchange, who sells several things under the same name.

29. Fourthly, when words are diverted from their common use.

Fourthly, He that applies the words of any language to ideas different from those to which the common use of that country applies them, however his own understanding may be filled with truth and light, will not by such words be able to convey much of it to others, without defining his terms. For however the sounds are such as are familiarly known, and easily enter the ears of those who are accustomed to them; yet standing for other ideas than those they usually are annexed to, and are wont to excite in the mind of the hearers, they cannot make known the thoughts of him who thus uses them.

30. Fifthly, when they are names of fantastical imaginations.

Fifthly, He that imagined to himself substances such as never have been, and filled his head with ideas which have not any correspondence with the real nature of things, to which yet he gives settled and defined names, may fill his discourse, and perhaps another man's head, with the fantastical imaginations of his own brain, but will be very far from advancing thereby one jot in real and true knowledge.

31. Summary.

He that hath names without ideas, wants meaning in his words, and speaks only empty sounds. He that hath complex ideas without names for them, wants liberty and dispatch in his expressions, and is necessitated to use periphrases. He that uses his words loosely and unsteadily will either be not minded or not understood. He that applies his names to ideas different from their common use, wants propriety in his language, and speaks gibberish. And he that hath the ideas of substances disagreeing with the real existence of things, so far wants the materials of true knowledge in his understanding, and hath instead thereof chimeras.

32. How men's words fail when they stand for Substances.

In our notions concerning Substances, we are liable to all the former inconveniences: v. g. he that uses the word TARANTULA, without having any imagination or idea of what it stands for, pronounces a good word; but so long means nothing at all by it. 2. He that, in a newly-discovered country, shall see several sorts of animals and vegetables, unknown to him before, may have as true ideas of them, as of a horse or a stag; but can speak of them only by a description, till he shall either take the names the natives call them by, or give them names himself. 3. He that uses the word BODY sometimes for pure extension, and sometimes for extension and solidity together, will talk very fallaciously. 4. He that gives the name HORSE to that idea which common usage calls MULE, talks improperly, and will not be understood. 5. He that thinks the name CENTAUR stands for some real being, imposes on himself, and mistakes words for things.

33. How when they stand for Modes and Relations.

In Modes and Relations generally, we are liable only to the four first of these inconveniences; viz. 1. I may have in my memory the names of modes, as GRATITUDE or CHARITY, and yet not have any precise ideas annexed in my thoughts to those names, 2. I may have ideas, and not know the names that belong to them: v. g. I may have the idea of a man's drinking till his colour and humour be altered, till his tongue trips, and his eyes look red, and his feet fail him; and yet not know that it is to be called DRUNKENNESS. 3. I may have the ideas of virtues or vices, and names also, but apply them amiss: v. g. when I apply the name FRUGALITY to that idea which others call and signify by this sound, COVETOUSNESS. 4. I may use any of those names with inconstancy. 5. But, in modes and relations, I cannot have ideas disagreeing to the existence of things: for modes being complex ideas, made by the mind at pleasure, and relation being but by way of considering or comparing two things together, and so also an idea of my own making, these ideas can scarce be found to disagree with anything existing; since they are not in the mind as the copies of things regularly made by nature, nor as properties inseparably flowing from the internal constitution or essence of any substance; but, as it were, patterns lodged in my memory, with names annexed to them, to denominate actions and relations by, as they come to exist. But the mistake is commonly in my giving a wrong name to my conceptions; and so using words in a different sense from other people: I am not understood, but am thought to have wrong ideas of them, when I give wrong names to them. Only if I put in my ideas of mixed modes or relations any inconsistent ideas together, I fill my head also with chimeras; since such ideas, if well examined, cannot so much as exist in the mind, much less any real being ever be denominated from them.

34. Seventhly, Language is often abused by Figurative Speech.

Since wit and fancy find easier entertainment in the world than dry truth and real knowledge, figurative speeches and allusion in language will hardly be admitted as an imperfection or abuse of it. I confess, in discourses where we seek rather pleasure and delight than information and improvement, such ornaments as are borrowed from them can scarce pass for faults. But yet if we would speak of things as they are, we must allow that all the art of rhetoric, besides order and clearness; all the artificial and figurative application of words eloquence hath invented, are for nothing else but to insinuate wrong ideas, move the passions, and thereby mislead the judgment; and so indeed are perfect cheats: and therefore, however laudable or allowable oratory may render them in harangues and popular addresses, they are certainly, in all discourses that