128. When upon perception of an idea I range it under this or that sort, it is because it is perceived after the same manner, or because it has a likeness or conformity with, or affects me in the same way as, the ideas of the sort I rank it under. In short, it must not be entirely new, but have something in it old and already perceived by me. It must, I say, have so much at least in common with the ideas I have before known and named as to make me give it the same name with them. But it has been, if I mistake not, clearly made out that a man born blind would not at first reception of his sight think the things he saw were of the same nature with the objects of touch, or had anything in common with them; but that they were a new set of ideas, perceived in a new manner, and entirely different from all he had ever perceived before: so that he would not call them by the same name, nor repute them to be of the same sort with anything he had hitherto known.
129. Secondly , light and colours are allowed by all to constitute a son or species entirely different from the ideas of touch: nor will any man, I presume, say they can make themselves perceived by that sense: but there is no other immediate object of sight besides light and colours.
It is therefore a direct consequence that there is no idea common to both senses.
130. It is a prevailing opinion, even amongst those who have thought and writ most accurately concerning our ideas and the ways whereby they enter into the understanding, that something more is perceived by sight than barely light and colours with their variations. Mr. Locke termeth sight, 'The most comprehensive of all our senses, conveying to our minds the ideas of light and colours, which are peculiar only to that sense;and also the far different ideas of space, figure, and motion. Essay on Human Understand. B. ii. C. 9. S. 9. Space or distance, we have shewn, is not otherwise the object of sight than of hearing. vid. sect.
46. And as for figure and extension, I leave it to anyone that shall calmly attend to his own clear and distinct ideas to decide whether he had any idea intromitted immediately and properly by sight save only light and colours: or whether it De possible for him to frame in his mind a distinct abstract idea of visible extension or figure exclusive of all colour: and on the other hand, whether he can conceive colour without visible extension?
For my own part, I must confess I am not able to attain so great a nicety of abstraction: in a strict sense, I see nothing but light and colours, with their several shades and variations. He who beside these doth also perceive by sight ideas far different and distinct from them hath that faculty in a degree more perfect and comprehensive than I can pretend to.
It must be owned that by the mediation of light and colours other far different ideas are suggested to my mind: but so they are by hearing, which beside sounds which are peculiar to that sense, doth by their mediation suggest not only space, figure, and motion, but also all other ideas whatsoever that can be signified by words.
131. Thirdly , it is, I think, an axiom universally received that quantities of the same kind may be added together and make one entire sum.
Mathematicians add lines together: but they do not add a line to a solid, or conceive it as ****** one sum with a surface: these three kinds of quantity being thought incapable of any such mutual addition, and consequently of being compared together in the several ways of proportion, are by then esteemed entirely disparate and heterogeneous. Now let anyone try in his thoughts to add a visible line or surface to a tangible line or surface, so as to conceive them ****** one continued sum or whole. He that can do this may think them homogeneous: but he that cannot, must by the foregoing axiom think them heterogeneous. A blue and a red line I can conceive added together into one sum and ****** one continued line: but to make in my thoughts one continued line of a visible and tangible line added together is, I find, a task far more difficult, and even insurmountable: and I leave it to the reflexion and experience of every particular person to determine for himself.
