Page:An Essay Concerning Humane Understanding - Locke (1690).djvu/51

RV 35 (Chap IV.) yet there are millions, however expert in other things, know not this at all, because they never set their Thoughts on work about such Angles: And he that certainly knows this Proposition, may yet be utterly ignorant of the truth of other Propositions, in Mathematicks it self, which are as clear and evident as this; because, in his search of those mathematical Truths, he stopp'd his Thoughts short, and went not so far. The same may happen concerning the notions we have of the Being of a Deity; for though there be no Truth, which a Man may more evidently make out to himself, than the Existence of a God, yet he that shall content himself with things, as he finds them, in this World, as they minister to his Pleasures and Passions, and not make enquiry a little farther into their Causes, Ends, and admirable Contrivances, and pursue the thoughts thereof with diligence and attention, may live long without any notion of such a Being: And if any Person hath, by talk, put such a notion into his head, he may, perhaps, believe it: But if he hath never examined it, his knowledge of it will be no perfecter, than his, who having been told, that the three Angles of a Triangle, are equal to two Right ones, takes it upon trust, without examining the demonstration; and may yield his assent as to a probable Opinion, but hath no knowledge of the truth of it; which yet his Faculties, if carefully employ'd, were able to make clear and evident to him. But this only by the by, to shew how much our knowledge depends upon the right use of those powers Nature hath bestowed upon us, and how little upon those innate Principles, which are in vain supposed to be in all Mankind, for their direction; which all Men could not but know, if thy were there, or else they would be there to no purpose.

§. 22. What censure, doubting thus of innate Principles, may deserve from Men who will be apt to call it, Pulling up the old foundation of Knowledge and Certainty, I cannot tell: I perswade my self, at least, that the way I have pursued, being conformable to Truth, lays those foundations surer. This I am certain, I have not made it my business, either to quit, or follow, any Authority in the ensuing Discourse: Truth has been my only aim; and where-ever that has appeared to lead, my Thoughts have impartially followed, without minding, whether the footsteps of any other lay that way, or no. Not that I want a due respect to other Mens Opinions; but after all, the greatest reverence is due to Truth; and, I hope, it will not be thought arrogance, to say, That, perhaps, we should make greater progress in the discovery of rational and contemplative Knowledge, if we sought it in the Fountain, in the consideration of Things themselves; and made use rather of our own Thoughts, than other Mens to find it: For, I think, we may as rationally hope to see with other Mens Eyes, as to know by other Mens Understandings. So much as we our selves consider and comprehend of Truth and Reason, so much we possess of real and true Knowledge. The floating of other mens Opinions in our brains, makes us not one jot the more knowing, though they happen to be true. What in them was Science, is in us but Opiniatrity, whilst we give up our Assent only to reverend Names, and do not, as they did, employ our own Reason to understand those Truths, which gave them reputation. Aristotle was certainly a knowing Man, but no body ever thought him so, because he blindly embraced, and confidently vented the Opinions of another. And if the taking up of another's Principles, without examining them, made not him a Philosopher, I suppose it can make no body else so. In the Sciences, every one has so much as he really knows and comprehends: What he believes only, and takes upon trust, are but shreads; which however well in the whole piece, make no considerable