2. Other modes of thinking.
These are some few instances of those
various modes of thinking, which the mind may observe in itself, and
so have as distinct ideas of as it hath of white and red, a square
or a circle. I do not pretend to enumerate them all, nor to treat at
large of this set of ideas, which are got from reflection: that
would be to make a volume. It suffices to my present purpose to have
shown here, by some few examples, of what sort these ideas are, and
how the mind comes by them; especially since I shall have occasion
hereafter to treat more at large of reasoning, judging, volition,
and knowledge, which are some of the most considerable operations of
the mind, and modes of thinking.
3. The various degrees of attention in thinking.
But perhaps it
may not be an unpardonable digression, nor wholly impertinent to our
present design, if we reflect here upon the different state of the
mind in thinking, which those instances of attention, reverie, and
dreaming, etc., before mentioned, naturally enough suggest. That
there are ideas, some or other, always present in the mind of a waking
man, every one's experience convinces him; though the mind employs
itself about them with several degrees of attention. Sometimes the
mind fixes itself with so much earnestness on the contemplation of
some objects, that it turns their ideas on all sides; marks their
relations and circumstances; and views every part so nicely and with
such intention, that it shuts out all other thoughts, and takes no
notice of the ordinary impressions made then on the senses, which at
another season would produce very sensible perceptions: at other times
it barely observes the train of ideas that succeed in the
understanding, without directing and pursuing any of them: and at
other times it lets them pass almost quite unregarded, as faint
shadows that make no impression.
4. Hence it is probable that thinking is the action, not the essence
of the soul.
This difference of intention, and remission of the mind
in thinking, with a great variety of degrees between earnest study and
very near minding nothing at all, every one, I think, has experimented
in himself. Trace it a little further, and you find the mind in
sleep retired as it were from the senses, and out of the reach of
those motions made on the organs of sense, which at other times
produce very vivid and sensible ideas. I need not, for this,
instance in those who sleep out whole stormy nights, without hearing
the thunder, or seeing the lightning, or feeling the shaking of the
house, which are sensible enough to those who are waking. But in
this retirement of the mind from the senses, it often retains a yet
more loose and incoherent manner of thinking, which we call
dreaming. And, last of all, sound sleep closes the scene quite, and
puts an end to all appearances. This, I think almost every one has
experience of in himself, and his own observation without difficulty
leads him thus far. That which I would further conclude from hence is,
that since the mind can sensibly put on, at several times, several
degrees of thinking, and be sometimes, even in a waking man, so
remiss, as to have thoughts dim and obscure to that degree that they
are very little removed from none at all; and at last, in the dark
retirements of sound sleep, loses the sight perfectly of all ideas
whatsoever: since, I say, this is evidently so in matter of fact and
constant experience, I ask whether it be not probable, that thinking
is the action and not the essence of the soul? Since the operations of
agents will easily admit of intention and remission: but the
essences of things are not conceived capable of any such variation.
But this by the by.