commerce among beings, that cannot possibly take place among minds differing from one another in species.
But if every body must have its particular organization, and every mind its particular fabrick, and consequently the sensations, perceptions, ideas, and views of every individual embodied mind must be peculiar; not precisely the same, but different; the only question with regard to our fabrick and situations for receiving or forming ideas, or for taking in and forming views, must be, “Whether there is not such a similarity and agreement amongst us in these, as makes our species capable of very much happiness in the way of social correspondence and intercourse?” Now, that we are so constituted, is very plain; since we are so made, that, notwithstanding all the variety amongst mankind, whether<35> in mental structure or bodily organization, it is hardly possible for us to mistake one another in our correspondence with regard to our sensations conveyed from without; and it is very possible for us to come to a right understanding with one another about all the other objects of our contemplation, enquiry and mutual commerce. But this reasoning will be better understood when we come to consider the effects of our relation to a sensible world by means of our bodies.
Thus then we have seen, that “our knowledge, without which we can have no power, must be progressive, and must depend upon our situation for taking in views or ideas.”
Knowledge must depend upon industry to acquire it.
VII. But “it must likewise depend upon our application to make progress in it.” For, as it hath been shewn, this is the general law with regard to our nature; that the greater part of our happiness, shall be our own purchase. And what depends upon a being’s own purchase, must necessarily depend upon its exerting itself with more or less vigour and activity to make that purchase. It is therefore needless to dwell upon this head.
VIII. But there are yet two other remarkable circumstances, with regard to our capacity of making progress in knowledge. 1st. The difference amongst men in point of powers and abilities. 2dly, The dependence of our progress in knowledge upon our situations for receiving assistances by social communication.
It must depend upon difference with respect to natural abilities.
Now as to the first, it will be easily granted that a difference in powers must make a difference with respect to progress in knowledge. And that all men have not equal abilities, for making proficiency in knowledge, is a fact beyond dispute. Wherefore the only remaining question on this head is with regard to the fitness of inequalities among mankind, in respect of powers; but this cannot be called into doubt, without denying the<36> fitness of making man a social creature, or of intending him for society and social happiness: since the interchange of good offices, in which society consists, necessarily supposes mutual dependence in consequence of mutual wants; and not only variety of talents, as well as of tastes, and tempers; but likewise superiority and inferiority, in respect of powers. Without such differences and inequalities, mankind would be, in a great measure, a number of independent individuals: or at least there would be no place for the greater part of those various employments and reciprocal obligations, without which, or some others analogous to them, there can be no community. This is as certain and obvious, as that giving supposes a receiver, as well as a giver; and that giving can only be necessary, where there is something wanted: One cannot bestow, or give what he has not; and he who is supplied or redressed, must have been in want or distress, previously to the relief received.
Progress in knowledge must depend on social assistances.
As for the other, it is beyond all doubt. For in conversation, how does fancy warm and sprout! It is then that invention is most fertile, and that imagination is most vigorous and sprightly. The best way of getting to the bottom of any subject is by canvassing and sounding it in company: then is an object presented to us by turns in all its various lights, so that one is able, as it were, to see round it. As iron sharpens iron, so does conversation whet wit and invention. Ideas flow faster into the mind, and marshal themselves more easily and naturally into good order in society, than in solitary study. In fine, to be convinced of the happy effects of society in this respect, we need only compare a peasant confined to his hut and herd in the country, with a mechanic of the lowest order in a great city.a And when<37> we look into the history of arts and sciences or of mankind in general, nothing is more evident, than that learning of whatever sort, and arts and sciences, never made any great progress but in places of large and extensive commerce. There always was and always will be such a connexion; because men were intended by nature to arrive at perfection in a social way; or by united endeavours. Now as for that fitness, it cannot be called into question no more than the other just mentioned, unless it be said, it is not fit that men should be made for partnership, or for social happiness. For, how can beings be made for society without being so formed as to stand in need of one another; so made as to have pleasure in social communication; and to receive mutual benefits and assistances, or succours from one another in the exercises of their powers; or, unless their perfection and happiness be such a one as can only be acquired by social union and united force? But what relates to society shall be more fully considered in another place.
Recapitulation.
From what hath been said, it is clear, 1. “That it is the general law of our natures with regard to our dominion, power or liberty, that it shall depend upon our progress in knowledge.” 2. That it is the general law of our natures with regard to knowledge, “That being in the nature of things progressive, it can only be acquired by experience in proportion to our application, and to our situation for taking in ideas and views, and to our situation for receiving assistances by social communication.” So that if men’s natural abilities be equal, their progress in knowledge will be in proportion to their situation for receiving ideas, and for receiving assistances by social communication: and if their situations are equal in both these respects, their progress in knowledge will be in proportion to their natural abilities, or their industry and application. But as one’s knowledge is, so will his capacity or skill be of employing all his other<38> powers. Intelligent power supposes intelligence or knowledge.
The laws with respect to our intelligent power and progress in knowledge are good.
Now all these laws or circumstances relative to knowledge and intelligent action, having been proved to be either necessary or fit; it must follow, that all the phenomena which are reducible to these laws of nature are good, being the effects of good general laws. For without general laws there can be no power or sphere of activity; and all the interests of intelligent beings require, that the laws relative to them be general, that they may be ascertainable by them.
But we shall have yet a clearer view of our make and constitution with respect to knowledge, if we consider a little the faculties and dispositions with which we are provided and furnished for making progress in knowledge.
Instances of the care and concern of nature about us, with regard to knowledge consistently with the preceeding laws.
Let us, however, before we go further, observe; that tho’ knowledge be progressive and dependent on our diligence and application to improve in it, yet the care of nature about us with regard to knowledge is very remarkable in several instances.
First instance.
I. The wisdom and goodness of nature appears with great evidence, in making a part of knowledge, which it is necessary for us to have in our infant state, and before we can think, meditate, compare and reason, as it were unavoidable, or impossible not to be acquired by us insensibly; while, at the same time, knowledge is in the main progressive, and can only be acquired gradually in proportion to our diligence to improve in it. For how soon, how exceeding quickly do we learn by experience to form very ready judgments concerning such laws and connexions in the sensible world, as it is absolutely necessary to our well-being, that we should early know; or be able to judge of betimes with great readiness, or almost instantaneously? How soon do we learn to judge of magnitudes,
