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

having been more than once doubted, whether the FOETUS born of a woman were a MAN, even so far as that it hath been debated, whether it were or were not to be nourished and baptized: which could not be, if the abstract idea or essence to which the name man belonged were of nature's making; and were not the uncertain and various collection of simple ideas, which the understanding put together, and then, abstracting it, affixed a name to it. So that, in truth, every distinct abstract idea is a distinct essence; and the names that stand for such distinct ideas are the names of things essentially different. Thus a circle is as essentially different from an oval as a sheep from a goat; and rain is as essentially different from snow as water from earth: that abstract idea which is the essence of one being impossible to be communicated to the other. And thus any two abstract ideas, that in any part vary one from another, with two distinct names annexed to them, constitute two distinct sorts, or, if you please, SPECIES, as essentially different as any two of the most remote or opposite in the world.

15. Several significations of the word Essence.

But since the essences of things are thought by some (and not without reason) to be wholly unknown, it may not be amiss to consider the several significations of the word ESSENCE.

Real essences.

First, Essence may be taken for the very being of anything, whereby it is what it is. And thus the real internal, but generally (in substances) unknown constitution of things, whereon their discoverable qualities depend, may be called their essence. This is the proper original signification of the word, as is evident from the formation of it; essential in its primary notation, signifying properly, being. And in this sense it is still used, when we speak of the essence of PARTICULAR things, without giving them any name.

Nominal Essences.

Secondly, The learning and disputes of the schools having been much busied about genus and species, the word essence has almost lost its primary signification: and, instead of the real constitution of things, has been almost wholly applied to the artificial constitution of genus and species. It is true, there is ordinarily supposed a real constitution of the sorts of things; and it is past doubt there must be some real constitution, on which any collection of simple ideas co-existing must depend. But, it being evident that things are ranked under names into sorts or species, only as they agree to certain abstract ideas, to which we have annexed those names, the essence of each GENUS, or sort, comes to be nothing but that abstract idea which the general, or sortal (if I may have leave so to call it from sort, as I do general from genus,) name stands for. And this we shall find to be that which the word essence imports in its most familiar use.

These two sorts of essences, I suppose, may not unfitly be termed, the one the REAL, the other NOMINAL ESSENCE.

16. Constant Connexion between the Name and nominal Essence.

Between the NOMINAL ESSENCE and the NAME there is so near a connexion, that the name of any sort of things cannot be attributed to any particular being but what has this essence, whereby it answers that abstract idea whereof that name is the sign.

17. Supposition, that Species are distinguished by their real Essences useless.

Concerning the REAL ESSENCES of corporeal substances (to mention these only) there are, if I mistake not, two opinions. The one is of those who, using the word essence for they know not what, suppose a certain number of those essences, according to which all natural things are made, and wherein they do exactly every one of them partake, and so become of this or that species. The other and more rational opinion is of those who look on all natural things to have a real, but unknown, constitution of their insensible parts; from which flow those sensible qualities which serve us to distinguish them one from another, according as we have occasion to rank them into sorts, under common denominations. The former of these opinions, which supposes these essences as a certain number of forms or moulds, wherein all natural things that exist are cast, and do equally partake, has, I imagine, very much perplexed the knowledge of natural things. The frequent productions of monsters, in all the species of animals, and of changelings, and other strange issues of human birth, carry with them difficulties, not possible to consist with this hypothesis; since it is as impossible that two things partaking exactly of the same real essence should have different properties, as that two figures partaking of the same real essence of a circle should have different properties. But were there no other reason against it, yet the supposition of essences that cannot be known; and the making of them, nevertheless, to be that which distinguishes the species of things, is so wholly useless and unserviceable to any part of our knowledge, that that alone were sufficient to make us lay it by, and content ourselves with such essences of the sorts or species of things as come within the reach of our knowledge: which, when seriously considered, will be found, as I have said, to be nothing else but, those ABSTRACT complex ideas to which we have annexed distinct general names.

18. Real and nominal Essence

Essences being thus distinguished into nominal and real, we may further observe, that, in the species of simple ideas and modes, they are always the same; but in substances always quite different. Thus, a figure including a space between three lines, is the real as well as nominal essence of a triangle; it being not only the abstract idea to which the general name is annexed, but the very ESSENTIA or being of the thing itself; that foundation from which all its properties flow, and to which they are all inseparably annexed. But it is far otherwise concerning that parcel of matter which makes the ring on my finger; wherein these two essences are apparently different. For, it is the real constitution of its insensible parts, on which depend all those properties of colour, weight, fusibility, fixedness, &c., which are to be found in it; which constitution we know not, and so, having no particular idea of, having no name that is the sign of it. But yet it is its colour, weight, fusibility, fixedness, &c., which makes it to be gold, or gives it a right to that name, which is therefore its nominal essence. Since nothing can be called gold but what has a conformity of qualities to that abstract complex idea to which that name is annexed. But this distinction of essences, belonging particularly to substances, we shall, when we come to consider their names, have an occasion to treat of more fully.

19. Essences ingenerable and incorruptible.

That such abstract ideas, with names to them, as we have been speaking of are essences, may further appear by what we are told concerning essences, viz. that they are all ingenerable and incorruptible. Which cannot be true of the real constitutions of things, which begin and perish with them. All things that exist, besides their Author, are all liable to change; especially those things we are acquainted with, and have ranked into bands under distinct names or ensigns. Thus, that which was grass to-day is to-morrow the flesh of a sheep; and, within a few days after, becomes part of a man: in all which and the like changes, it is evident their real essence—i. e. that constitution whereon the properties of these several things depended—is destroyed, and perishes with them. But essences being taken for ideas established in the mind, with names annexed to them, they are supposed to remain steadily the same, whatever mutations the particular substances are liable to. For, whatever becomes of ALEXANDER and BUCEPHALUS, the ideas to which MAN and HORSE are annexed, are supposed nevertheless to remain the same; and so the essences of those species are preserved whole and undestroyed, whatever changes happen to any or all of the individuals of those species. By this means the essence of a species rests safe and entire, without the existence of so much as one individual of that kind. For, were there now no circle existing anywhere in the world, (as perhaps that figure exists not anywhere exactly marked out,) yet the idea annexed to that name would not cease to be what it is; nor cease to be as a pattern to determine which of the particular figures we meet with have or have not a right to the NAME circle, and so to show which of them, by having that essence, was of that species. And though there neither were nor had been in nature such a beast as an UNICORN, or such a fish as a MERMAID; yet, supposing those names to stand for complex abstract ideas that contained no inconsistency in them, the essence of a mermaid is as intelligible as that of a man; and the idea of an unicorn as certain, steady, and permanent as that of a horse. From what has been said, it is evident, that the doctrine of the immutability of essences proves them to be only abstract ideas; and is founded on the relation established between them and certain sounds as signs of them; and will always be true, as long as the same name can have the same signification.

20. Recapitulation.

To conclude. This is that which in short I would say, viz. that all the great business of GENERA and SPECIES, and their ESSENCES, amounts to no more but this:—That men making abstract ideas, and settling them in their minds with names annexed to them, do thereby enable themselves to consider things, and discourse of them, as it were in bundles, for the easier and readier improvement and communication of their knowledge, which would advance but slowly were their words and thoughts confined only to particulars.

CHAPTER IV. OF THE NAMES OF SIMPLE IDEAS.

1. Names of simple Ideas, Modes, and Substances, have each something peculiar.

Though all words, as I have shown, signify nothing immediately but the ideas in the mind of the speaker; yet, upon a nearer survey, we shall find the names of SIMPLE IDEAS, MIXED MODES (under which I comprise RELATIONS too), and NATURAL SUBSTANCES, have each of them something peculiar and different from the other. For example:—

2. First, Names of simple Ideas, and of Substances intimate real Existence.

First, the names of SIMPLE IDEAS and SUBSTANCES, with the abstract ideas in the mind which they immediately signify, intimate also some real existence, from which was derived their original pattern. But the names of MIXED MODES terminate in the idea that is in the mind, and lead not the thoughts any further; as we shall see more at large in the following chapter.

3. Secondly, Names of simple Ideas and Modes signify always both real and nominal Essences.

Secondly, The names of simple ideas and modes signify always the real as well as nominal essence of their species. But the names of natural substances signify rarely, if ever, anything but barely the nominal essences of those species; as we shall show in the chapter that treats of the names of substances in particular.

4. Thirdly, Names of simple Ideas are undefinable.

Thirdly, The names of simple ideas are not capable of any definition; the names of all complex ideas are. It has not, that I know, been yet observed by anybody what words are, and what are not, capable of being defined; the want whereof is (as I am apt to think) not seldom the occasion of great wrangling and obscurity in men's discourses, whilst some demand definitions of terms that cannot be defined; and others think they ought not to rest satisfied in an explication made by a more general word, and its restriction, (or to speak in terms of art, by a genus and difference,) when, even after such definition, made according to rule, those who hear it have often no more a clear conception of the meaning of the word than they had before. This at least I think, that the showing what words are, and what are not, capable of definitions, and wherein consists a good definition, is not wholly besides our present purpose; and perhaps will afford so much light to the nature of these signs and our ideas, as to deserve a more particular consideration.

5. If all names were definable, it would be a Process IN INFINITUM.

I will not here trouble myself to prove that all