an enquiry concerning human understanding-第12章

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　impression　from　this　succession　of　objects：
Consequently；　there　is　not；　in　any　single；　particular
instance　of　cause　and　effect；　any　thing　which　can　suggest
the　idea　of　power　or　necessary　connexion。

　　　　　From　the　first　appearance　of　an　object；　we　never　can
conjecture　what　effect　will　result　from　it。　But　were　the
power　or　energy　of　any　cause　discoverable　by　the　mind；　we
could　foresee　the　effect；　even　without　experience；　and
might；　at　first；　pronounce　with　certainty　concerning　it；　by
mere　dint　of　thought　and　reasoning。

　　　　　In　reality；　there　is　no　part　of　matter；　that　does　ever；
by　its　sensible　qualities；　discover　any　power　or　energy；　or
give　us　ground　to　imagine；　that　it　could　produce　any　thing；
or　be　followed　by　any　other　object；　which　we　could
denominate　its　effect。　Solidity；　extension；　motion；　these
qualities　are　all　complete　in　themselves；　and　never　point
out　any　other　event　which　may　result　from　them。　The　scenes
of　the　universe　are　continually　shifting；　and　one　object
follows　another　in　an　uninterrupted　succession；　but　the
power　of　force；　which　actuates　the　whole　machine；　is
entirely　concealed　from　us；　and　never　discovers　itself　in
any　of　the　sensible　qualities　of　body。　We　know　that；　in
fact；　heat　is　a　constant　attendant　of　flame；　but　what　is　the
connexion　between　them；　we　have　no　room　so　much　as　to
conjecture　or　imagine。　It　is　impossible；　therefore；　that　the
idea　of　power　can　be　derived　from　the　contemplation　of
bodies；　in　single　instances　of　their　operation；　because　no
bodies　ever　discover　any　power；　which　can　be　the　original　of
this　idea。＇16＇

　　　　　Since；　therefore；　external　objects　as　they　appear　to
the　senses；　give　us　no　idea　of　power　or　necessary　connexion；
by　their　operation　in　particular　instances；　let　us　see；
whether　this　idea　be　derived　from　reflection　on　the
operations　of　our　own　minds；　and　be　copied　from　any　internal
impression。　It　may　be　said；　that　we　are　every　moment
conscious　of　internal　power；　while　we　feel；　that；　by　the
simple　command　of　our　will；　we　can　move　the　organs　of　our
body；　or　direct　the　faculties　of　our　mind。　An　act　of
volition　produces　motion　in　our　limbs；　or　raises　a　new　idea
in　our　imagination。　This　influence　of　the　will　we　know　by
consciousness。　Hence　we　acquire　the　idea　of　power　or　energy；
and　are　certain；　that　we　ourselves　and　all　other　intelligent
beings　are　possessed　of　power。　This　idea；　then；　is　an　idea
of　reflection；　since　it　arises　from　reflecting　on　the
operations　of　our　own　mind；　and　on　the　command　which　is
exercised　by　will；　both　over　the　organs　of　the　body　and
faculties　of　the　soul。

　　　　　We　shall　proceed　to　examine　this　pretension；　and　first
with　regard　to　the　influence　of　volition　over　the　organs　of
the　body。　This　influence；　we　may　observe；　is　a　fact；　which；
like　all　other　natural　events；　can　be　known　only　by
experience；　and　can　never　be　foreseen　from　any　apparent
energy　or　power　in　the　cause；　which　connects　it　with　the
effect；　and　renders　the　one　an　infallible　consequence　of　the
other。　The　motion　of　our　body　follows　upon　the　command　of
our　will。　Of　this　we　are　every　moment　conscious。　But　the
means；　by　which　this　is　effected；　the　energy；　by　which　the
will　performs　so　extraordinary　an　operation；　of　this　we　are
so　far　from　being　immediately　conscious；　that　it　must　for
ever　escape　our　most　diligent　enquiry。

　　　　　For　；　is　there　any　principle　in　all　nature　more
mysterious　than　the　union　of　soul　with　body；　by　which　a
supposed　spiritual　substance　acquires　such　an　influence　over
a　material　one；　that　the　most　refined　thought　is　able　to
actuate　the　grossest　matter？　Were　we　empowered；　by　a　secret
wish；　to　remove　mountains；　or　control　the　planets　in　their
orbit；　this　extensive　authority　would　not　be　more
extraordinary；　nor　more　beyond　our　comprehension。　But　if　by
consciousness　we　perceived　any　power　or　energy　in　the　will；
we　must　know　this　power；　we　must　know　its　connexion　with　the
effect；　we　must　know　the　secret　union　of　soul　and　body；　and
the　nature　of　both　these　substances；　by　which　the　one　is
able　to　operate；　in　so　many　instances；　upon　the　other。

　　　　　；　We　are　not　able　to　move　all　the　organs　of
the　body　with　a　like　authority；　though　we　cannot　assign　any
reason　besides　experience；　for　so　remarkable　a　difference
between　one　and　the　other。　Why　has　the　will　an　influence
over　the　tongue　and　fingers；　not　over　the　heart　or　liver？
This　question　would　never　embarrass　us；　were　we　conscious　of
a　power　in　the　former　case；　not　in　the　latter。　We　should
then　perceive；　independent　of　experience；　why　the　authority
of　will　over　the　organs　of　the　body　is　circumscribed　within
such　particular　limits。　Being　in　that　case　fully　acquainted
with　the　power　or　force；　by　which　it　operates；　we　should
also　know；　why　its　influence　reaches　precisely　to　such
boundaries；　and　no　farther。

　　　　　A　man；　suddenly　struck　with　palsy　in　the　leg　or　arm；　or
who　had　newly　lost　those　members；　frequently　endeavours；　at
first　to　move　them；　and　employ　them；　in　their　usual　offices。
Here　he　is　as　much　conscious　of　power　to　command　such　limbs；
as　a　man　in　perfect　health　is　conscious　of　power　to　actuate

any　member　which　remains　in　its　natural　state　and　condition。
But　consciousness　never　deceives。　Consequently；　neither　in
the　one　case　nor　in　the　other；　are　we　ever　conscious　of　any
power。　We　learn　the　influence　of　our　will　from　experience
alone。　And　experience　only　teaches　us；　how　one　event
constantly　follows　another；　without　instructing　us　in　the
secret　connexion；　which　binds　them　together；　and　renders
them　inseparable。

　　　　　；　We　learn　from　anatomy；　that　the　immediate
object　of　power　in　voluntary　motion；　is　not　the　member
itself　which　is　moved；　but　certain　muscles；　and　nerves；　and
animal　spirits；　and；　perhaps；　something　still　more　minute
and　more　unknown；　through　which　the　motion　is　successively
propagated；　ere　it　reach　the　member　itself　whose　motion　is
the　immediate　object　of　volition。　Can　there　be　a　more
certain　proof；　that　the　power；　by　which　this　whole　operation
is　performed；　so　far　from　being　directly　and　fully　known　by
an　inward　sentiment　or　consciousness　is；　to　the　last　degree；
mysterious　and　unintelligible？　Here　the　mind　wills　a　certain
event。　Immediately　another　event；　unknown　to　ourselves；　and
totally　different　from　the　one　intended；　is　produced：　This
event　produces　another；　equally　unknown：　Till　at　last；
through　a　long　succession；　the　desired　event　is　produced。
But　if　the　original　power　were　felt；　it　must　be　known：　Were
it　known；　its　effect　also　must　be　known；　since　all　power　is
relative　to　its　effect。　And　；　if　the　effect　be
not　known；　the　power　cannot　be　known　nor　felt。　How　indeed
can　we　be　conscious　of　a　power　to　move　our　limbs；　when　we
have　no　such　power；　but　only　that　to　move　certain　animal
spirits；　which；　though　they　produce　at　last　the　motion　of
our　limbs；　yet　operate　in　such　a　manner　as　is　wholly　beyond
our　comprehension？

　　　　　We　may；　therefore；　conclude　from　the　whole；　I　hope；
without　any　temerity；　though　with　assurance；　that　our　idea
of　power　is　not　copied　from　any　sentiment　or　consciousness
of　power　within　ourselves；　when　we　give　rise　to　animal
motion；　or　apply　our　limbs　to　their　proper　use　and　office。
That　their　motion　follows　the　command　of　the　will　is　a
matter　of　common　experience；　like　other　natural　events：　But
the　power　or　energy　by　which　this　is　effected；　like　that　in
other　natural　events；　is　unknown　and　inconceivable。＇17＇
Shall　we　then　assert；　that　we　are　conscious　of　a　power　or
energy　in　our　own　minds；　when；　by　an　act　or　command　of　our
will；　we　raise　up　a　new　idea；　fix　the　mind　to　the
contemplation　of　it；　turn　it　on　all　sides；　and　at　last
dismiss　it　for　some　other　idea；　when　we　think　that　we　have
surveyed　it　with　sufficient　accuracy？　I　believe　the　same
arguments　will　prove；　that　even　this　command　of　the　will
gives　us　no　real　idea　of　force　or　energy。

　　　　　；　It　must　be　allowed；　that；　when　we　know　a
power；　we　know　that　very　circumstance　in　the　cause；　by　which
it　is　enabled　to　produce　the　effect：　For　these　are　supposed
to　be　synonymous。　We　must；　therefore；　know　both　the　cause
and　effect；　and　the　relation　between　them。　But　do　we　pretend
to　be　acquainted　with　the　nature　of　the　human　soul　and　the
nature　of　an　idea；　or　the　aptitude　of　the　one　to　produce　the
other？　This　is　a　real　creation；　a　production　of　something
out　of　nothing：　Which　implies　a　power　so　great；　that　it　may
seem；　at　first　sight；　beyond　the　reach　of　any　being；　less
than　infinite。　At　least　it　must　be　owned；　that　such　a　power
is　not　felt；　nor　known；　nor　even　conceivable　by　the　mind。　We
only　feel　the　event；　namely；　the　existence　of　an　idea；
consequent　to　a　command　of　the　will：　But　the　manner；　in
which　this　operation　is　performed；　the　power　by　which　it　is
produced；　is　entirely　beyond　our　comprehension。


　　　　　；　The　command　of　the　mind　over　itself　is
limited；　as　well　as　its　command　over　the　body；　and　these
limits　are　not　known　by　reason；　or　any　acquaintance　with　the
nature　of　cause　and　effect；　but　only　by　experience　and
observation；　as　in　all　other　natural　events　and　in　the
operation　of　external　objects。　Our　authority　over　our
sentiments　and　passions　is　much　weaker　than　that　over　our
ideas；　and　even　the　latter　authority　is　circumscribed　within
very　narrow　boundaries。　Will　any　one　pretend　to　assign　the
ultimate　reason　of　these　boundaries；　or　show　why　the　power
is　deficient　in　one　case；　not　in　another。

　　　　　；　This　self…command　is　very　different　at
different　times。　A　man　in　health　possesses　more　of　it　than
one　languishing　with　sickness。　We　are　more　master　of　our
thoughts　in　the　morning　than　in　the　evening：　Fasting；　than
after　a　full　meal。　Can　we　give　any　reason　for　these
variations；　except　experience？　Where　then　is　the　power；　of
which　we　pretend　to　be　conscious？　Is　there　not　here；　either
in　a　spiritual　or　material　substance；　or　both；　some　secret
mechanism　or　structure　of　parts；　upon　which　the　effect
depends；　and　which；　being　entirely　unknown　to　us；　renders
the　power　or　energy　of　the　will　equally　unknown　and
incomprehensible？

　　　　　Volition　is　surely　an　act　of　the　mind；　with　which　we
are　sufficiently　acquainted。　Reflect　upon　it。　Consider　it　on
all　sides。　Do　you　find　any　thing　in　it　like　this　creative
power；　by　which　it　raises　from　nothing　a　new　idea；　and　with
a　kind　of　F/IAT；　imitates　the　omnipotence　of　its　Maker；　if
I　may　be　allowed　so　to　speak；　who　called　forth　into
existence　all　the　various　scenes　of　nature？　So　far　from
being　conscious　of　this　energy　in　the　will；　it　requires　as
certain　experience　as　that　of　which　we　are　possessed；　to
convince　us　that　such　extraordinary　effects　do　ever　result
from　a　simple　act　of　volition。

　　　　　The　generality　of　mankind　never　find　any　difficulty　in
accounting　for　the　more　common　and　familiar　operations　of
nature　　such　as　the　descent　of　heavy　bodies；　the　growth　of
plants；　the　generation　of　animals；　or　the　nourishment　of
bodies　by　food：　But　suppose　that；　in　all　these　cases；　they
perceive　the　very　force　or　energy　of　the　cause；　by　which　it
is　connected　with　its　effect；　and　is　for　ever　infallible　in
its　operation。　They　acquire；　by　long　habit；　such　a　turn　of
mind；