An Essay Concerning Humane Understanding, Volume I: Book II, Chapter XI.

Too Long; Didn't Read

1. No Knowledge without Discernment. Another faculty we may take notice of in our minds is that of DISCERNING and DISTINGUISHING between the several ideas it has. It is not enough to have a confused perception of something in general. Unless the mind had a distinct perception of different objects and their qualities, it would be capable of very little knowledge, though the bodies that affect us were as busy about us as they are now, and the mind were continually employed in thinking. On this faculty of distinguishing one thing from another depends the evidence and certainty of several, even very general, propositions, which have passed for innate truths;—because men, overlooking the true cause why those propositions find universal assent, impute it wholly to native uniform impressions; whereas it in truth depends upon this clear discerning faculty of the mind, whereby it PERCEIVES two ideas to be the same, or different. But of this more hereafter. 2. The Difference of Wit and Judgment. How much the imperfection of accurately discriminating ideas one from another lies, either in the dulness or faults of the organs of sense; or want of acuteness, exercise, or attention in the understanding; or hastiness and precipitancy, natural to some tempers, I will not here examine: it suffices to take notice, that this is one of the operations that the mind may reflect on and observe in itself. It is of that consequence to its other knowledge, that so far as this faculty is in itself dull, or not rightly made use of, for the distinguishing one thing from another,—so far our notions are confused, and our reason and judgment disturbed or misled. If in having our ideas in the memory ready at hand consists quickness of parts; in this, of having them unconfused, and being able nicely to distinguish one thing from another, where there is but the least difference, consists, in a great measure, the exactness of judgment, and clearness of reason, which is to be observed in one man above another. And hence perhaps may be given some reason of that common observation,—that men who have a great deal of wit, and prompt memories, have not always the clearest judgment or deepest reason. For WIT lying most in the assemblage of ideas, and putting those together with quickness and variety, wherein can be found any resemblance or congruity, thereby to make up pleasant pictures and agreeable visions in the fancy; JUDGMENT, on the contrary, lies quite on the other side, in separating carefully, one from another, ideas wherein can be found the least difference, thereby to avoid being misled by similitude, and by affinity to take one thing for another. This is a way of proceeding quite contrary to metaphor and allusion; wherein for the most part lies that entertainment and pleasantry of wit, which strikes so lively on the fancy, and therefore is so acceptable to all people, because its beauty appears at first sight, and there is required no labour of thought to examine what truth or reason there is in it. The mind, without looking any further, rests satisfied with the agreeableness of the picture and the gaiety of the fancy. And it is a kind of affront to go about to examine it, by the severe rules of truth and good reason; whereby it appears that it consists in something that is not perfectly conformable to them.