299. Four species of idols [είδωλα] beset the human mind; to which (for distinction's sake) we have assigned names: calling the first, Idols of the tribe ; the second, Idols of the den; the third, Idols of the Market; the fourth, Idols of the theatre. The formation of notions and axioms on the foundation of true induction, is the only fitting remedy, by which we can ward off and expel these idols. It is however of great service to point them out. For the doctrine of idols bears the same relation to the interpretation of nature, as that of the confutation of sophisms does to common logic. The idols of the tribe are inherent in human nature, the very tribe or race of man. For man's sense is falsely asserted to be the standard of things. On the contrary, all the perceptions both of the senses and the mind, bear reference to man, and not to the universe, and the human mind resembles those uneven mirrors, which impart their own properties to different objects, from which rays are emitted which distort and disfigure them. The idols of the den are those of each individual. For every body (in addition to the errors common to the race of man) has his own individual den or cavern, which intercepts and corrupts the light of nature: either from his own peculiar and singular disposition, or from his education and intercourse with others, or from his reading, and the authority acquired by those whom he reverences and admires, or from the different impressions produced on the mind, as it happens to be preoccupied and predisposed, or equable and tranquil, and the like: so that the spirit of man (according to its several dispositions) is variable, confused, and as it were, actuated by chance; and Heraclitus said well, that men search for knowledge in lesser worlds and not in the greater or common world. There are also idols formed by the reciprocal intercourse and society of man with man, which we call idols of the market, from the commerce and association of men with each other. For men converse by means of language; but words are formed at the will of the generality; and there arises from a bad and unapt formation of words a wonderful obstruction to the mind. Nor can the definitions and explanations with which learned men are wont to guard and protect themselves in some instances, afford a complete remedy: words still manifestly force the understanding, throw everything into confusion, and lead mankind into vain and innumerable controversies and fallacies. Lastly, there are idols which have crept into men's minds from the various dogmas of peculiar systems of philosophy, and also from the perverted rules of demonstration, and these we denominate idols of the theatre. For we regard all the systems of philosophy hitherto received or imagined, as so many plays brought out and performed, creating fictitious and theatrical worlds. Nor do we speak only of the present systems, or of the philosophy and sects of the ancients, since numerous other plays of a similar nature can still be composed and made to agree with each other, the causes of the most opposite errors being generally the same. Nor again, do we allude merely to general systems, but also to many elements and axioms of sciences which have become inveterate by tradition, implicit credence, and neglect.-Bacon. 300. Of some minds the first decisions are commonly the best, subsequent meditation serving only to bewilder or weaken their conceptions. This is chiefly the case with imaginative minds, and for the most part perhaps with those of women, who seem to arrive at results more by a species of in F tuition, than by a process of reasoning. On the contrary, certain persons, and those often of the deepest intellect, appear incapable of forming accurate conclusions with promptitude. Their thoughts must hover for a while over the generalities of a subject; but the conclusions which they ultimately adopt, are almost sure to be of the genuine stamp. -W. B. Clulow. 301. I consider there is a certain quantity of distempered brain in the world, which, though sure to manifest itself in some way, is often checked and diverted, or prevented from attaining its ultimate effects, by the variety of absurd opinions that, in one department or another, are always to be met with or invented. The mad humour which used to be absorbed by the dreams of alchemy, witchcraft, astrology, and other exploded chimeras of the dark ages, is as rife as ever, only expended on newer and less imaginative follies. - W. B. Clulow. 302. He involves himself in a labyrinth of nonsense, who endeavours to maintain falsehood by argument. -Letters of Junius. 303. Self-delusion is ever averse from enquiry, though by enquiry alone can the charm be dissolved.Dr Parr. 304. The indiscriminate defence of right and wrong contracts the understanding while it corrupts the heart.-Letters of Junius. 305. The faculty of imagination is the great spring of human activity, and the principal source of human improvement. As it delights in presenting to the mind scenes and characters more perfect than those which we are acquainted with, it prevents us from ever being completely satisfied with our present condition or with our past attainments, and engages us continually in the pursuit of some untried enjoyment, or of some ideal excellence. Hence the ardour of the selfish to better their fortunes, and to add to their personal accomplishments; and hence the zeal of the patriot and philosopher to advance the virtue and happiness of the human race. Destroy this faculty, and the condition of man will become as stationary as that of the brutes.-Dugald Stewart. 306. Imagination is the deceptive province of man's mind, the fruitful source of error and falsehood; and it is the more treacherous, inasmuch as it is not uniformly and consistently so; imagination would serve as an infallible rule of faith if it were infallibly false. But being for the most part (although not always) fallacious, it gives no indication of its proper quality, but throws the same colouring over truth and falsehood. I am not referring here to the weak and foolish; I speak of the wisest of men; and it is among them that the imagination exercises its most powerful influences over the mind. Reason may well complain that she knows not how to put a just estimate on the objects presented to her consideration. This mighty power-the perpetual antagonist of reason-which delights to shew its ascendancy by bringing it under its control and dominion, has a second nature in man. It has its joys and its sorrows, its health, its sickness, its wealth, its poverty; it compels reason, in spite of herself, to believe, to doubt, to deny; it suspends the exercise of the senses, and imparts to them again an artificial acuteness; it has its follies and its wisdom; and the most perverse thing of all is, that it fills its votaries with a complacency more full and complete even than that which reason can supply. The imaginative have pleasures peculiar to themselves, and into which those of more phlegmatic dispositions cannot enter. They aspire to mastery over the minds of others; they argue with confidence and hardihood, while others are cautious and timid; their self-complacent temperament gives them often an advantage over their hearers; and their imaginary wisdom finds ready favour with judges as visionary as themselves. It is not in their power, indeed, to impart wisdom to fools; but they can make them happy in spite of reason, when only able to make her followers dissatisfied with themselves. The one, in fact, crowns men with glory; the other lays them low in humiliation. Pascal. 307. The sound and proper exercise of imagination, may be made to contribute to the cultivation of all that is virtuous and estimable in the human character. It leads us in particular, to place ourselves in the situation of others, to enter into their feelings and wants, to participate in their distresses. It thus tends to the cultivation of sympathy, and the benevolent affections; and promotes all those feelings which exert so extensive an influence in the duties of civil and religious intercourse.-Abercrombie. 308. A person of an active imagination, who is too much in the habit of exercising it, may be apt to see things in too favourable or too unfavourable a light; and may be equally liable to suffer by it, either from present anxiety, or future disappointment. - W. Danby. 309. Imagination exaggerates petty objects, till they fill the mind in an extravagant degree; and in the same way, with a rash presumption, she diminishes great objects, and brings them down to her own standard.-Pascal. |