Secondly, Another thing that makes the greater difficulty in ethics is, That moral ideas are commonly more complex than those of the figures ordinarily considered in mathematics. From whence these two inconveniences follow:- First, that their names are of more uncertain signification, the precise collection of ****** ideas they stand for not being so easily agreed on; and so the sign that is used for them in communication always, and in thinking often, does not steadily carry with it the same idea. Upon which the same disorder, confusion, and error follow, as would if a man, going to demonstrate something of an heptagon, should, in the diagram he took to do it, leave out one of the angles, or by oversight make the figure with one angle more than the name ordinarily imported, or he intended it should when at first he thought of his demonstration. This often happens, and is hardly avoidable in very complex moral ideas, where the same name being retained, one angle, i.e. one ****** idea, is left out, or put in the complex one (still called by the same name) more at one time than another. Secondly, From the complexedness of these moral ideas there follows another inconvenience, viz. that the mind cannot easily retain those precise combinations so exactly and perfectly as is necessary in the examination of the habitudes and correspondences, agreements or disagreements, of several of them one with another; especially where it is to be judged of by long deductions, and the intervention of several other complex ideas to show the agreement or disagreement of two remote ones.
The great help against this which mathematicians find in diagrams and figures, which remain unalterable in their draughts, is very apparent, and the memory would often have great difficulty otherwise to retain them so exactly, whilst the mind went over the parts of them step by step to examine their several correspondences. And though in casting up a long sum either in addition, multiplication, or division, every part be only a progression of the mind taking a view of its own ideas, and considering their agreement or disagreement, and the resolution of the question be nothing but the result of the whole, made up of such particulars, whereof the mind has a clear perception: yet, without setting down the several parts by marks, whose precise significations are known, and by marks that last, and remain in view when the memory had let them go, it would be almost impossible to carry so many different ideas in the mind, without confounding or letting slip some parts of the reckoning, and thereby ****** all our reasonings about it useless. In which case the cyphers or marks help not the mind at all to perceive the agreement of any two or more numbers, their equalities or proportions; that the mind has only by intuition of its own ideas of the numbers themselves.
But the numerical characters are helps to the memory, to record and retain the several ideas about which the demonstration is made, whereby a man may know how far his intuitive knowledge in surveying several of the particulars has proceeded; that so he may without confusion go on to what is yet unknown; and at last have in one view before him the result of all his perceptions and reasonings.
20. Remedies of our difficulties in dealing demonstratively with moral ideas. One part of these disadvantages in moral ideas which has made them be thought not capable of demonstration, may in a good measure be remedied by definitions, setting down that collection of ****** ideas, which every term shall stand for: and then using the terms steadily and constantly for that precise collection. And what methods algebra, or something of that kind, may hereafter suggest, to remove the other difficulties, it is not easy to foretell.
Confident I am, that, if men would in the same method, and with the same indifferency, search after moral as they do mathematical truths, they would find them have a stronger connexion one with another, and a more necessary consequence from our clear and distinct ideas, and to come nearer perfect demonstration than is commonly imagined. But much of this is not to be expected, whilst the desire of esteem, riches, or power makes men espouse the well-endowed opinions in fashion, and then seek arguments either to make good their beauty, or varnish over and cover their deformity.
Nothing being so beautiful to the eye as truth is to the mind; nothing so deformed and irreconcilable to the understanding as a lie. For though many a man can with satisfaction enough own a no very handsome wife to in his bosom; yet who is bold enough openly to avow that he has espoused a falsehood, and received into his breast so ugly a thing as a lie? Whilst the parties of men cram their tenets down all men's throats whom they can get into their power, without permitting them to examine their truth or falsehood; and will not let truth have fair play in the world, nor men the liberty to search after it:
what improvements can be expected of this kind? What greater light can be hoped for in the moral sciences? The subject part of mankind in most places might, instead thereof, with Egyptian bondage, expect Egyptian darkness, were not the candle of the Lord set up by himself in men's minds, which it is impossible for the breath or power of man wholly to extinguish.
21. Of the three real existences of which we have certain knowledge.
Fourthly, As to the fourth sort of our knowledge, viz. of the real actual existence of things, we have an intuitive knowledge of our own existence, and a demonstrative knowledge of the existence of a God: of the existence of anything else, we have no other but a sensitive knowledge; which extends not beyond the objects present to our senses.