For the giving a new determination to the motion of the animal spirits (which some make use of to explain voluntary motion) clears not the difficulty one jot. To alter the determination of motion, being in this case no easier nor less, than to give motion itself: since the new determination given to the animal spirits must be either immediately by thought, or by some other body put in their way by thought which was not in their way before, and so must owe its motion to thought: either of which leaves voluntary motion as unintelligible as it was before. In the meantime, it is an overvaluing ourselves to reduce all to the narrow measure of our capacities, and to conclude all things impossible to be done, whose manner of doing exceeds our comprehension. This is to make our comprehension infinite, or God finite, when what He can do is limited to what we can conceive of it. If you do not understand the operations of your own finite mind, that thinking thing within you, do not deem it strange that you cannot comprehend the operations of that eternal infinite Mind, who made and governs all things, and whom the heaven of heavens cannot contain.
Chapter XI
Of our Knowledge of the Existence of Other Things 1. Knowledge of the existence of other finite beings is to be had only by actual sensation. The knowledge of our own being we have by intuition. The existence of a God, reason clearly makes known to us, as has been shown.
The knowledge of the existence of any other thing we can have only by sensation: for there being no necessary connexion of real existence with any idea a man hath in his memory; nor of any other existence but that of God with the existence of any particular man: no particular man can know the existence of any other being, but only when, by actual operating upon him, it makes itself perceived by him. For, the having the idea of anything in our mind, no more proves the existence of that thing, than the picture of a man evidences his being in the world, or the visions of a dream make thereby a true history.
2. Instance: whiteness of this paper. It is therefore the actual receiving of ideas from without that gives us notice of the existence of other things, and makes us know, that something doth exist at that time without us, which causes that idea in us; though perhaps we neither know nor consider how it does it. For it takes not from the certainty of our senses, and the ideas we receive by them, that we know not the manner wherein they are produced: v.g.
whilst I write this, I have, by the paper affecting my eyes, that idea produced in my mind, which, whatever object causes, I call white; by which I know that that quality or accident (i.e. whose appearance before my eyes always causes that idea) doth really exist, and hath a being without me. And of this, the greatest assurance I can possibly have, and to which my faculties can attain, is the testimony of my eyes, which are the proper and sole judges of this thing; whose testimony I have reason to rely on as so certain, that I can no more doubt, whilst I write this, that I see white and black, and that something really exists that causes that sensation in me, than that I write or move my hand; which is a certainty as great as human nature is capable of, concerning the existence of anything, but a man's self alone, and of God.
3. This notice by our senses, though not so certain as demonstration, yet may be called knowledge, and proves the existence of things without us. The notice we have by our senses of the existing of things without us, though it be not altogether so certain as our intuitive knowledge, or the deductions of our reason employed about the clear abstract ideas of our own minds; yet it is an assurance that deserves the name of knowledge. If we persuade ourselves that our faculties act and inform us right concerning the existence of those objects that affect them, it cannot pass for an ill-grounded confidence: for I think nobody can, in earnest, be so sceptical as to be uncertain of the existence of those things which he sees and feels. At least, he that can doubt so far, (whatever he may have with his own thoughts,) will never have any controversy with me; since he can never be sure I say anything contrary to his own opinion. As to myself, I think God has given me assurance enough of the existence of things without me: since, by their different application, I can produce in myself both pleasure and pain, which is one great concernment of my present state. This is certain: the confidence that our faculties do not herein deceive us, is the greatest assurance we are capable of concerning the existence of material beings. For we cannot act anything but by our faculties; nor talk of knowledge itself, but by the help of those faculties which are fitted to apprehend even what knowledge is.
But besides the assurance we have from our senses themselves, that they do not err in the information they give us of the existence of things without us, when they are affected by them, we are further confirmed in this assurance by other concurrent reasons:-4. I. Confirmed by concurrent reasons:- First, because we cannot have ideas of sensation but by the inlet of the senses. It is plain those perceptions are produced in us by exterior causes affecting our senses: because those that want the organs of any sense, never can have the ideas belonging to that sense produced in their minds. This is too evident to be doubted: and therefore we cannot but be assured that they come in by the organs of that sense, and no other way. The organs themselves, it is plain, do not produce them: for then the eyes of a man in the dark would produce colours, and his nose smell roses in the winter: but we see nobody gets the relish of a pineapple, till he goes to the Indies, where it is, and tastes it.
