An Enquiry Concerning Human Understanding

Summary

Sections II and III

Summary Sections II and III

Commentary

Here we begin to see Hume's empirical method at work. By looking inward and observing his own mental processes, Hume brings to bear three important distinctions. The first, and most important, is the distinction between ideas and impressions. This distinction is original to Hume and solves a number of difficulties encountered by Locke. A proper discussion of Hume's footnote would take us too far afield, but we should remark that Hume's criticism of Locke is exact and powerful. The distinction between impressions and ideas might seem quite obvious and of no great importance, but Hume is quite clever to identify the full importance of this distinction. An empirical philosophy asserts that all knowledge comes from experience. For Hume, this would suggest that all knowledge comes from impressions, and so ideas are set up as secondary to impressions.

The second distinction, between complex and simple impressions or ideas, helps draw out further the power of the first distinction. A simple impression might be seeing the color red, while a complex impression might be seeing the totality of what I see right now. A simple idea might be the memory of being angry while a complex idea might be the idea of a unicorn (composed of the idea of a horse and the idea of a horn). Complex ideas and impressions are compounded out of the simple ones.

With these first two distinctions, Hume is creating a hierarchy of mental phenomena. Since the complex is compounded out of the simple and ideas are derived from impressions, everything in our mind is based ultimately upon simple impressions. A complex idea is compounded out of several simple ideas, which are in turn derived from several corresponding simple impressions. Hume thus suggests that a term can only be meaningful if it can be connected with an idea that we can associate with some simple impressions. Hume, we should note, is silently implying that every term must be connected with some idea. In the eighteenth century the philosophy of language had not yet flourished, and it was not clear how difficult it might be to determine precisely how words, ideas, and reality link up. Hume's suggestion that all terms can be analyzed into simple impressions anticipates Russell, who argues that we can analyze all terms into simple demonstratives like "this" or "that." Hume's suggestion comprehends a picture of language according to which the words we use are a complex and opaque expression of a simpler underlying language which proper analysis can bring out.

The third distinction is the three laws of association. If the previous two distinctions give us a geography of the mind, describing its different faculties, this distinction gives us a dynamics of the mind, explaining its movement. According to Hume, any given thought is somehow related to adjacent thoughts just as any given movement in the physical world is somehow related to adjacent moving bodies. His three laws of association, then, might be seen as equivalent to Newton's three laws of motion. With them, Hume hopes to have described fully the dynamics of the mind.

There are a number of objections we might want to raise to Hume's distinctions and the way they are introduced, but we will touch on only a few briefly. First, we might ask how strictly we can distinguish between impressions. Hume argues that ideas can be vague, but that impressions are exact and that the boundaries between them are clearly defined. Is the boundary between the impression of a 57" stick and a 58" stick that clearly defined? There is some level of vagueness in our impressions that Hume does not acknowledge. We could also point out that while we are experienced in distinguishing colors, we are not so good with some other sensations. For instance, we often have trouble distinguishing between tastes.

Second, we might object to Hume's implicit philosophy of language. It seems closely linked to the idea that simple impressions are clearly defined and infallible. It is far from clear, however, why it should be desirable or possible to reduce all our language to simple impressions. What, we might ask, is the simple impression from which is derived the word "sake," for example?

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