The Importance of Language

18. I come now to consider the Source of this prevailing Notion, and that seems to me to be Language.

Reason is the only Source of an Opinion so universally received.

The truth of this appears as from other Reasons, so also from the plain Confession of the ablest Patrons of abstract Ideas, who acknowledge that they are made in order to naming; from which it is a clear Consequence, that if there had been no such thing as Speech or Universal Signs, there never had been any thought of Abstraction. See B. 3. C. 6. Sect. 39. and elsewhere of the Essay on Human Understanding. Let us therefore examine the manner wherein Words have contributed to the Origin of that Mistake.

First then, ’Tis thought that every Name hath, or ought to have, one only precise and settled Signification, which inclines Men to think there are certain abstract, determinate Ideas, which constitute the true and only immediate Signification of each general Name. And that it is by the mediation of these abstract Ideas, that a general Name comes to signify any particular Thing.

Whereas, in truth, there is no such thing as one precise and definite Signification annexed to any general Name, they all signifying indifferently a great number of particular Ideas. All which doth evidently follow from what has been already said, and will clearly appear to anyone by a little Reflexion. To this it will be objected, that every Name that has a Definition, is thereby restrained to one certain Signification. For Example, a Triangle is defined to be a plain Surface comprehended by three right Lines; by which that Name is limited to denote one certain Idea and no other. To which I answer, that in the Definition it is not said whether the Surface be Great or Small, Black or White, nor whether the Sides are Long or Short, Equal or Unequal, nor with what Angles they are inclined to each other; in all which there may be great Variety, and consequently there is no one settled Idea which limits the Signification of the word Triangle. ’Tis one thing for to keep a Name constantly to the same Definition, and another to make it stand every where for the same Idea: the one is necessary, the other useless and impracticable.

19. But to give a farther Account how Words came to produce the Doctrine of abstract Ideas, it must be observed that it is a received Opinion, that Language has no other End but the communicating our Ideas, and that every significant Name stands for an Idea.

This being so, and it being withal certain, that Names, which yet are not thought altogether insignificant, do not always mark out particular conceivable Ideas, it is straightway concluded that they stand for abstract Notions.

That there are many Names in use amongst Speculative Men, which do not always suggest to others determinate particular Ideas, is what no Body will deny. And a little Attention will discover, that it is not necessary (even in the strictest Reasonings) significant Names which stand for Ideas should, every time they are used, excite in the Understanding the Ideas they are made to stand for: In Reading and Discoursing, Names being for the most part used as Letters are in Algebra, in which though a particular quantity be marked by each Letter, yet to proceed right it is not requisite that in every step each Letter suggest to your Thoughts, that particular quantity it was appointed to stand for.

20. Besides, the communicating of Ideas marked by Words is not the chief and only end of Language, as is commonly supposed. There are other Ends, as the raising of some Passion, the exciting to, or deterring from an Action, the putting the Mind in some particular Disposition; to which the former is in many Cases barely subservient, and sometimes intirely omitted, when these can be obtained without it, as I think doth not unfrequently happen in the familiar use of Language. I intreat the Reader to reflect with himself, and see if it doth not often happen either in Hearing or Reading a Discourse, that the Passions of Fear, Love, Hatred, Admiration, Disdain, and the like, arise immediately in his Mind upon the Perception of certain Words, without any Ideas coming between.

At first, indeed, the Words might have occasioned Ideas that were fit to produce those Emotions; but, if I mistake not, it will be found that when Language is once grown familiar, the hearing of the Sounds or Sight of the Characters is oft immediately attended with those Passions, which at first were wont to be produced by the intervention of Ideas, that are now quite omitted. May we not, for Example, be affected with the promise of a good Thing, though we have not an Idea of what it is? Or is not the being threatned with Danger sufficient to excite a Dread, though we think not of any particular Evil likely to befal us, nor yet frame to our selves an Idea of Danger in Abstract?

If any one shall join ever so little Reflexion of his own to what has been said, I believe it will evidently appear to him, that general Names are often used in the propriety of Language without the Speaker’s designing them for Marks of Ideas in his own, which he would have them raise in the Mind of the Hearer. Even proper Names themselves do not seem always spoken, with a Design to bring into our view the Ideas of those Individuals that are supposed to be marked by them. For Example, when a Schoolman tells me Aristotle hath said it, all I conceive he means by it, is to dispose me to embrace his Opinion with the Deference and Submission which Custom has annexed to that Name. And this effect may be so instantly produced in the Minds of those who are accustomed to resign their Judgment to the Authority of that Philosopher, as it is impossible any Idea either of his Person, Writings, or Reputation should go before. Innumerable Examples of this kind may be given, but why should I insist on those things, which every one’s Experience will, I doubt not, plentifully suggest unto him?

21. I have shewn the Impossibility of abstract Ideas.

Language is the cause of that error.

Language lets us access that Stock of Knowledge which has been purchased by the joint Labours of inquisitive Men in all Ages and Nations.

But at the same time, most parts of Knowledge have been strangely perplexed and darkened by:

• the abuse of Words
• the general ways of Speech wherein they are delivered.

Words are so apt to impose on the Understanding.

This is why, for whatever Ideas I consider, I shall take them bare and naked into my View.

I will avoid those Names which long and constant Use hath so strictly united with them.

This will give me the following Advantages.

23. I shall eliminate all Controversies purely Verbal.

The springing up of which Weeds in almost all the Sciences has been a main Hindrance to the Growth of true and sound Knowledge.

2. This seems to be a sure way to extricate my self out of that fine and subtile Net of abstract Ideas, which has so miserably perplexed and entangled the Minds of Men, and that with this peculiar Circumstance, that by how much the finer and more curious was the Wit of any Man, by so much the deeper was he like to be ensnared, and faster held therein.

3 . So long as I confine my Thoughts to my own Ideas divested of Words, I do not see how I can easily be mistaken. The Objects I consider, I clearly and adequately know.

I cannot be deceived in thinking I have an Idea which I have not. It is not possible for me to imagine, that any of my own Ideas are alike or unlike, that are not truly so. To discern the Agreements or Disagreements there are between my Ideas, to see what Ideas are included in any compound Idea, and what not, there is nothing more requisite, than an attentive Perception of what passes in my own Understanding.

23. But the attainment of all these Advantages doth presuppose an intire Deliverance from the Deception of Words, which I dare hardly promise my self; so difficult a thing it is to dissolve an Union so early begun, and confirmed by so long a Habit as that betwixt Words and Ideas.

Which Difficulty seems to have been very much increased by the Doctrine of Abstraction. For so long as Men thought abstract Ideas were annexed to their Words, it doth not seem strange that they should use Words for Ideas: It being found an impracticable thing to lay aside the Word, and retain the abstract Idea in the Mind, which in it self was perfectly inconceivable.

This seems to me the principal Cause, why those Men who have so emphatically recommended to others, the laying aside all use of Words in their Meditations, and contemplating their bare Ideas, have yet failed to perform it themselves. Of late many have been very sensible of the absurd Opinions and insignificant Disputes, which grow out of the abuse of Words.

And in order to remedy these Evils they advise well, that we attend to the Ideas signified, and draw off our Attention from the Words which signify them. But how good soever this Advice may be, they have given others, it is plain they could not have a due regard to it themselves, so long as they thought the only immediate use of Words was to signify Ideas, and that the immediate Signification of every general Name was a determinate, abstract Idea.

24. But these being known to be Mistakes, a Man may with greater Ease prevent his being imposed on by Words. He that knows he has no other than particular Ideas, will not puzzle himself in vain to find out and conceive the abstract Idea, annexed to any Name.

And he that knows Names do not always stand for Ideas, will spare himself the labour of looking for Ideas, where there are none to be had. It were therefore to be wished that every one would use his utmost Endeavours, to obtain a clear View of the Ideas he would consider, separating from them all that dress and incumbrance of Words which so much contribute to blind the Judgment and divide the Attention. In vain do we extend our View into the Heavens, and pry into the Entrails of the Earth, in vain do we consult the Writings of learned Men, and trace the dark Footsteps of Antiquity; we need only draw the Curtain of Words, to behold the fairest Tree of Knowledge, whose Fruit is excellent, and within the reach of our Hand. XXV. Unless we take care to clear the first Principles of Knowledge, from the embarras and delusion of Words, we may make infinite Reasonings upon them to no purpose; we may draw Consequences from Consequences, and be never the wiser. The farther we go, we shall only lose our selves the more irrecoverably, and be the deeper entangled in Difficulties and Mistakes.

Whoever therefore designs to read the following Sheets, I intreat him to make my Words the Occasion of his own Thinking, and endeavour to attain the same Train of Thoughts in Reading, that I had in writing them. By this means it will be easy for him to discover the Truth or Falsity of what I say. He will be out of all danger of being deceived by my Words, and I do not see how he can be led into an Error by considering his own naked, undisguised Ideas.