A person, that has lost a leg or an arm by amputation, endeavours for a long time afterwards to serve himself with them. After the death of any one, 'tis a common remark of the whole family, but especially of the servants, that they can scarce believe him to be dead, but still imagine him to be in his chamber or in any other place, where they were accustom'd to find him. I have often heard in conversation, after talking of a person, that is any way celebrated, that one, who has no acquaintance with him, will say, I have never seen such-a-one, but almost fancy I have; so often have I heard talk talk of him. All these are parallel instances.
If we consider this argument from education in a proper light, 'twill appear very convincing; and the more so, that 'tis founded on one of the most common phænomena, that is any where to be met with. I am persuaded, that upon examination we shall find more than one half of those opinions, that prevail among mankind, to be owing to education, and that the principles, which are thus implicitly embrac'd, over-ballance those, which are owing either to abstract reasoning or experience. As liars, by the frequent repetition of their lies, come at last to remember them; so the judgment, or rather the imagination, by the like means, may have ideas so strongly imprinted on it, and conceive them in so full a light, that they may operate upon the mind in the same manner with those, which the senses, memory or reason present to us. But as education is an artificial and not a natural cause, and as its maxims are frequently contrary to reason, and even to themselves in different times and places, it is never upon that account recogniz'd by philosophers; tho' in reality it be built almost on the same foundation of custom and repetition as our reasonings from ca ses and effects[1].
- ↑ In general we may observe, that as our assent to all probable reasonings on the vivacity of ideas, it resembles many of those whimsies and prejudices, which are rejected under the opprobrious character of being the offspring of the imagination. By this expression it appears that the word, imagination, is commonly us'd in two different senses; and tho' nothing be more contrary to true philosophy, than this inaccuracy, yet in the following reasonings I have often been oblig'd to fall into it. When I oppose the imagination to the memory, I mean the faculty, by which we form our fainter ideas. When I oppose it to reason, I mean the same faculty, excluding only our demonstrative and probable reasonings. When I oppose it to neither, 'tis indifferent whether it be taken the larger or more limited sense, or at least the context will sufficiently explain the meaning.
