an enquiry concerning human understanding-第16章
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which； in the moral sciences； the most minute； and most
simple ideas may be so enlarged as to fall readily under our
apprehension； and be equally known with the grossest and
most sensible ideas； that can be the object of our enquiry。
To be fully acquainted； therefore； with the idea of
power or necessary connexion； let us examine its impression；
and in order to find the impression with greater certainty；
let us search for it in all the sources； from which it may
possibly be derived。
When we look about us towards external objects； and
consider the operation of causes； we are never able； in a
single instance； to discover any power or necessary
connexion； any quality； which binds the effect to the cause；
and renders the one an infallible consequence of the other。
We only find； that the one does actually； in fact； follow
the other。 The impulse of one billiard… ball is attended
with motion in the second。 This is the whole that appears to
the senses。 The mind feels no sentiment or
impression from this succession of objects：
Consequently； there is not； in any single； particular
instance of cause and effect； any thing which can suggest
the idea of power or necessary connexion。
From the first appearance of an object； we never can
conjecture what effect will result from it。 But were the
power or energy of any cause discoverable by the mind； we
could foresee the effect； even without experience； and
might； at first； pronounce with certainty concerning it； by
mere dint of thought and reasoning。
In reality； there is no part of matter； that does ever；
by its sensible qualities； discover any power or energy； or
give us ground to imagine； that it could produce any thing；
or be followed by any other object； which we could
denominate its effect。 Solidity； extension； motion； these
qualities are all complete in themselves； and never point
out any other event which may result from them。 The scenes
of the universe are continually shifting； and one object
follows another in an uninterrupted succession； but the
power of force； which actuates the whole machine； is
entirely concealed from us； and never discovers itself in
any of the sensible qualities of body。 We know that； in
fact； heat is a constant attendant of flame； but what is the
connexion between them； we have no room so much as to
conjecture or imagine。 It is impossible； therefore； that the
idea of power can be derived from the contemplation of
bodies； in single instances of their operation； because no
bodies ever discover any power； which can be the original of
this idea。＇16＇
Since； therefore； external objects as they appear to
the senses； give us no idea of power or necessary connexion；
by their operation in particular instances； let us see；
whether this idea be derived from reflection on the
operations of our own minds； and be copied from any internal
impression。 It may be said； that we are every moment
conscious of internal power； while we feel； that； by the
simple command of our will； we can move the organs of our
body； or direct the faculties of our mind。 An act of
volition produces motion in our limbs； or raises a new idea
in our imagination。 This influence of the will we know by
consciousness。 Hence we acquire the idea of power or energy；
and are certain； that we ourselves and all other intelligent
beings are possessed of power。 This idea； then； is an idea
of reflection； since it arises from reflecting on the
operations of our own mind； and on the command which is
exercised by will； both over the organs of the body and
faculties of the soul。
We shall proceed to examine this pretension； and first
with regard to the influence of volition over the organs of
the body。 This influence； we may observe； is a fact； which；
like all other natural events； can be known only by
experience； and can never be foreseen from any apparent
energy or power in the cause； which connects it with the
effect； and renders the one an infallible consequence of the
other。 The motion of our body follows upon the command of
our will。 Of this we are every moment conscious。 But the
means； by which this is effected； the energy； by which the
will performs so extraordinary an operation； of this we are
so far from being immediately conscious； that it must for
ever escape our most diligent enquiry。
For ； is there any principle in all nature more
mysterious than the union of soul with body； by which a
supposed spiritual substance acquires such an influence over
a material one； that the most refined thought is able to
actuate the grossest matter？ Were we empowered； by a secret
wish； to remove mountains； or control the planets in their
orbit； this extensive authority would not be more
extraordinary； nor more beyond our comprehension。 But if by
consciousness we perceived any power or energy in the will；
we must know this power； we must know its connexion with the
effect； we must know the secret union of soul and body； and
the nature of both these substances； by which the one is
able to operate； in so many instances； upon the other。
； We are not able to move all the organs of
the body with a like authority； though we cannot assign any
reason besides experience； for so remarkable a difference
between one and the other。 Why has the will an influence
over the tongue and fingers； not over the heart or liver？
This question would never embarrass us； were we conscious of
a power in the former case； not in the latter。 We should
then perceive； independent of experience； why the authority
of will over the organs of the body is circumscribed within
such particular limits。 Being in that case fully acquainted
with the power or force； by which it operates； we should
also know； why its influence reaches precisely to such
boundaries； and no farther。
A man； suddenly struck with palsy in the leg or arm； or
who had newly lost those members； frequently endeavours； at
first to move them； and employ them； in their usual offices。
Here he is as much conscious of power to command such limbs；
as a man in perfect health is conscious of power to actuate
any member which remains in its natural state and condition。
But consciousness never deceives。 Consequently； neither in
the one case nor in the other； are we ever conscious of any
power。 We learn the influence of our will from experience
alone。 And experience only teaches us； how one event
constantly follows another； without instructing us in the
secret connexion； which binds them together； and renders
them inseparable。
； We learn from anatomy； that the immediate
object of power in voluntary motion； is not the member
itself which is moved； but certain muscles； and nerves； and
animal spirits； and； perhaps； something still more minute
and more unknown； through which the motion is successively
propagated； ere it reach the member itself whose motion is
the immediate object of volition。 Can there be a more
certain proof； that the power； by which this whole operation
is performed； so far from being directly and fully known by
an inward sentiment or consciousness is； to the last degree；
mysterious and unintelligible？ Here the mind wills a certain
event。 Immediately another event； unknown to ourselves； and
totally different from the one intended； is produced： This
event produces another； equally unknown： Till at last；
through a long succession； the desired event is produced。
But if the original power were felt； it must be known： Were
it known； its effect also must be known； since all power is
relative to its effect。 And ； if the effect be
not known； the power cannot be known nor felt。 How indeed
can we be conscious of a power to move our limbs； when we
have no such power； but only that to move certain animal
spirits； which； though they produce at last the motion of
our limbs； yet operate in such a manner as is wholly beyond
our comprehension？
We may； therefore； conclude from the whole； I hope；
without any temerity； though with assurance； that our idea
of power is not copied from any sentiment or consciousness
of power within ourselves； when we give ri
