hume - enquiry-65, książki, Philosphy
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1748AN ENQUIRY CONCERNING HUMAN UNDERSTANDINGby David HumeSect. I. Of the different Species of Philosophy1. Moral philosophy, or the science of human nature, may betreated after two different manners; each of which has its peculiarmerit, and may contribute to the entertainment, instruction, andreformation of mankind. The one considers man chiefly as born foraction; and as influenced in his measures by taste and sentiment;pursuing one object, and avoiding another, according to the valuewhich these objects seem to possess, and according to the light inwhich they present themselves. As virtue, of all objects, is allowedto be the most valuable, this species of philosophers paint her in themost amiable colours; borrowing all helps from poetry and eloquence,and treating their subject in an easy and obvious manner, and suchas is best fitted to please the imagination, and engage theaffections. They select the most striking observations and instancesfrom common life; place opposite characters in a proper contrast;and alluring us into the paths of virtue by the views of glory andhappiness, direct our steps in these paths by the soundest preceptsand most illustrious examples. They make us feel the differencebetween vice and virtue; they excite and regulate our sentiments;and so they can but bend our hearts to the love of probity and truehonour, they think, that they have fully attained the end of all theirlabours.2. The other species of philosophers considers man in the light of areasonable rather than an active being, and endeavours to form hisunderstanding more than cultivate his manners. They regard humannature as a subject of speculation; and with a narrow scrutiny examineit, in order to find those principles, which regulate ourunderstanding, excite our sentiments, and make us approve or blame anyparticular object, action, or behaviour. They think it a reproach toall literature, that philosophy should not yet have fixed, beyondcontroversy, the foundation of morals, reasoning, and criticism; andshould for ever talk of truth and falsehood, vice and virtue, beautyand deformity, without being able to determine the source of thesedistinctions. While they attempt this arduous task, they aredeterred by no difficulties; but proceeding from particularinstances to general principles, they still push on their enquiries toprinciples more general, and rest not satisfied till they arrive atthose original principles, by which, in every science, all humancuriosity must be bounded. Though their speculations seem abstract,and even unintelligible to common readers, they aim at the approbationof the learned and the wise; and think themselves sufficientlycompensated for the labour of their whole lives, if they candiscover some hidden truths, which may contribute to the instructionof posterity.3. It is certain that the easy and obvious philosophy will always,with the generality of mankind, have the preference above the accurateand abstruse; and by many will be recommended, not only as moreagreeable, but more useful than the other. It enters more intocommon life; moulds the heart and affections; and, by touching thoseprinciples which actuate men, reforms their conduct, and brings themnearer to that model of perfection which it describes. On thecontrary, the abstruse philosophy, being founded on a turn of mind,which cannot enter into business and action, vanishes when thephilosopher leaves the shade, and comes into open day; nor can itsprinciples easily retain any influence over our conduct and behaviour.The feelings of our heart, the agitation of our passions, thevehemence of our affections, dissipate all its conclusions, and reducethe profound philosopher to a mere plebeian.4. This also must be confessed, that the most durable, as well asjustest fame, has been acquired by the easy philosophy, and thatabstract reasoners seem hitherto to have enjoyed only a momentaryreputation, from the caprice or ignorance of their own age, but havenot been able to support their renown with more equitable posterity.It is easy for a profound philosopher to commit a mistake in hissubtile reasonings; and one mistake is the necessary parent ofanother, while he pushes on his consequences, and is not deterred fromembracing any conclusion, by its unusual appearance, or itscontradiction to popular opinion. But a philosopher, who purposes onlyto represent the common sense of mankind in more beautiful and moreengaging colours, if by accident he falls into error, goes no farther;but renewing his appeal to common sense, and the natural sentiments ofthe mind, returns into the right path, and secures himself from anydangerous illusions. The fame of Cicero flourishes at present; butthat of Aristotle is utterly decayed. La Bruyere passes the seas,and still maintains his reputation: But the glory of Malebranche isconfined to his own nation, and to his own age. And Addison,perhaps, will be read with pleasure, when Locke shall be entirelyforgotten.The mere philosopher is a character, which is commonly but littleacceptable in the world, as being supposed to contribute nothingeither to the advantage or pleasure of society; while he livesremote from communication with mankind, and is wrapped up inprinciples and notions equally remote from their comprehension. On theother hand, the mere ignorant is still more despised; nor isanything deemed a surer sign of an illiberal genius in an age andnation where the sciences flourish, than to be entirely destitute ofall relish for those noble entertainments. The most perfectcharacter is supposed to lie between those extremes; retaining anequal ability and taste for books, company, and business; preservingin conversation that discernment and delicacy which arise frompolite letters; and in business, that probity and accuracy which arethe natural result of a just philosophy. In order to diffuse andcultivate so accomplished a character, nothing can be more useful thancompositions of the easy style and manner, which draw not too muchfrom life, require no deep application or retreat to becomprehended, and send back the student among mankind full of noblesentiments and wise precepts, applicable to every exigence of humanlife. By means of such compositions, virtue becomes amiable, scienceagreeable, company instructive, and retirement entertaining.Man is a reasonable being; and as such, receives from science hisproper food and nourishment: But so narrow are the bounds of humanunderstanding, that little satisfaction can be hoped for in thisparticular, either from the extent of security or his acquisitions.Man is a sociable, no less than a reasonable being: But neither can healways enjoy company agreeable and amusing, or preserve the properrelish for them. Man is also an active being; and from thatdisposition, as well as from the various necessities of human life,must submit to business and occupation: But the mind requires somerelaxation, and cannot always support its bent to care and industry.It seems, then, that nature has pointed out a mixed kind of life asmost suitable to the human race, and secretly admonished them to allownone of these biasses to draw too much, so as to incapacitate them forother occupations and entertainments. Indulge your passion forscience, says she, but let your science be human, and such as may havea direct reference to action and society. Abstruse thought andprofound researches I prohibit, and will severely punish, by thepensive melancholy which they introduce, by the endless uncertainty inwhich they involve you, and by the cold reception which your pretendeddiscoveries shall meet with, when communicated. Be a philosopher; but,amidst all your philosophy, be still a man.5. Were the generality of mankind contented to prefer the easyphilosophy to the abstract and profound, without throwing any blame orcontempt on the latter, it might not be improper, perhaps, to complywith this general opinion, and allow every man to enjoy, withoutopposition, his own taste and sentiment. But as the matter is oftencarried farther, even to the absolute rejecting of all profoundreasonings, or what is commonly called metaphysics, we shall nowproceed to consider what can reasonably be pleaded in their behalf.We may begin with observing, that one considerable advantage,which results from the accurate and abstract philosophy, is, itssubserviency to the easy and humane; which, without the former, cannever attain a sufficient degree of exactness in its sentiments,precepts, or reasonings. All polite letters are nothing but picturesof human life in various attitudes and situations; and inspire us withdifferent sentiments, of praise or blame, admiration or ridicule,according to the qualities of the object, which they set before us. Anartist must be better qualified to succeed in this undertaking, who,besides a delicate taste and a quick apprehension, possesses anaccurate knowledge of the internal fabric, the operations of theunderstanding, the workings of the passions, and the various speciesof sentiment which discriminate vice and virtue. How painful soeverthis inward search or enquiry may appear, it becomes, in some measure,requisite to those, who would describe with success the obvious andoutward appearances of life and manners. The anatomist presents to theeye the most hideous and disagreeable objects; but his science isuseful to the painter in delineating even a Venus or an Helen. Whilethe latter employs all the richest colours of his art, and gives hisfigures the most graceful and engaging airs; he m...
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