For, if I mistake not, there are instances of both kinds, which, upon due consideration, will be found rather passions than actions;and consequently so far the effects barely of passive powers in those subjects, which yet on their accounts are thought agents. For, in these instances, the substance that hath motion or thought receives the impression, whereby it is put into that action, purely from without, and so acts merely by the capacity it has to receive such an impression from some external agent; and such power is not properly an active power, but a mere passive capacity in the subject. Sometimes the substance or agent puts itself into action by its own power, and this is properly active power. Whatsoever modification a substance has, whereby it produces any effect, that is called action: v.g. a solid substance, by motion, operates on or alters the sensible ideas of another substance, and therefore this modification of motion we call action. But yet this motion in that solid substance is, when rightly considered, but a passion, if it received it only from some external agent. So that the active power of motion is in no substance which cannot begin motion in itself or in another substance when at rest. So likewise in thinking, a power to receive ideas or thoughts from the operation of any external substance is called a power of thinking: but this is but a passive power, or capacity. But to be able to bring into view ideas out of sight at one's own choice, and to compare which of them one thinks fit, this is an active power. This reflection may be of some use to preserve us from mistakes about powers and actions, which grammar, and the common frame of languages, may be apt to lead us into. Since what is signified by verbs that grammarians call active, does not always signify action: v.g. this proposition: I see the moon, or a star, or Ifeel the heat of the sun, though expressed by a verb active, does not signify any action in me, whereby I operate on those substances, but only the reception of the ideas of light, roundness, and heat;wherein I am not active, but barely passive, and cannot, in that position of my eyes or body, avoid receiving them. But when I turn my eyes another way, or remove my body out of the sunbeams, I am properly active; because of my own choice, by a power within myself, Iput myself into that motion. Such an action is the product of active power.
75. Summary of our original ideas. And thus I have, in a short draught, given a view of our original ideas, from whence all the rest are derived, and of which they are made up; which, if I would consider as a philosopher, and examine on what causes they depend, and of what they are made, I believe they all might be reduced to these very few primary and original ones, viz.
Extension, Solidity, Mobility, or the power of being moved; which by our senses we receive from body:
Perceptivity, or the power of perception, or thinking;Motivity, or the power of moving: which by reflection we receive from our minds.
I crave leave to make use of these two new words, to avoid the danger of being mistaken in the use of those which are equivocal.
To which if we add Existence, Duration, Number, which belong both to the one and the other, we have, perhaps, all the original ideas on which the rest depend. For by these, Iimagine, might be explained the nature of colours, sounds, tastes, smells, and all other ideas we have, if we had but faculties acute enough to perceive the severally modified extensions and motions of these minute bodies, which produce those several sensations in us. But my present purpose being only to inquire into the knowledge the mind has of things, by those ideas and appearances which God has fitted it to receive from them, and how the mind comes by that knowledge;rather than into their causes or manner of production, I shall not, contrary to the design of this Essay, set myself to inquire philosophically into the peculiar constitution of bodies, and the configuration of parts, whereby they have the power to produce in us the ideas of their sensible qualities. I shall not enter any further into that disquisition; it sufficing to my purpose to observe, that gold or saffron has a power to produce in us the idea of yellow, and snow or milk, the idea of white, which we can only have by our sight; without examining the texture of the parts of those bodies, or the particular figures or motion of the particles which rebound from them, to cause in us that particular sensation: though, when we go beyond the bare ideas in our minds, and would inquire into their causes, we cannot conceive anything else to be in any sensible object, whereby it produces different ideas in us, but the different bulk, figure, number, texture, and motion of its insensible parts.
Chapter XXII
Of Mixed Modes 1. Mixed modes, what. Having treated of ****** modes in the foregoing chapters, and given several instances of some of the most considerable of them, to show what they are, and how we come by them; we are now in the next place to consider those we call mixed modes; such are the complex ideas we mark by the names obligation, drunkenness, a lie, &c.; which consisting of several combinations of ****** ideas of different kinds, I have called mixed modes, to distinguish them from the more ****** modes, which consist only of ****** ideas of the same kind. These mixed modes, being also such combinations of ****** ideas as are not looked upon to be characteristical marks of any real beings that have a steady existence, but scattered and independent ideas put together by the mind, are thereby distinguished from the complex ideas of substances.
