After reading through chapter one I have decided that possibly one of the most useful ways to write this post will be to go through Locke's point and translating them into how I have understood them as the wording was quite confusing!
Idea is the object of thinking:
Locke starts by questioning the origins of our ideas. He states that he believes that some ideas are "stamped upon" our minds - in other words, that they are innate to us. He explains that he has already examined this theory, and will go on to try and answer his question of where all of our thoughts come from. He suggests that the best, and possibly only, way to do this is by considering the "observations and experience" of other people.
All ideas come from sensation or reflection:
Locke then works from the idea of a mind being a blank page to question the reader as to how a mind can go from being completely "void of all characters" to being full of thoughts and ideas.These questions make the reader think about possibly answers, which is when Locke then answers the question for us by explaining his belief that the mind only gains knowledge and ideas through experience. By questioning the reader first it makes us want to be given a definitive answer, meaning that when Locke proposes his idea we are likely to accept it as it gives closure on the previous questions. He explains that our experience allows us to forms opinions and ideas not only about "external, sensible objects" but also allows us to understand the "internal operations of our minds".
The objects of sensation one source of ideas:
Locke explains that our ideas about external objects come from our sense experience. For example we know that something is hot by using our sense of touch. We know that flowers smell nice by using our sense of smell. Locke calls the knowledge and ideas we obtain through our senses sensation.
The operations of our minds, the other source of them:
Locke recognises that we also form ideas that are outside what we can understand through sense experience. He claims that these other ideas come from reflection. By this he means that there are things which we know by reflecting on the workings of our minds. He believes that everyone is conscious of their mind working and the way in which ideas are formed within the mind. For example, ideas about love cannot be formed through sense experience and instead ideas about love are formed by reflecting on our previous experience of love.
All our ideas are of the one or the other of these:
Locke highlights his firm belief that ideas are not formed through any other method other than through sensation and reflection and challenges the reader to try and argue against his theory as he is certain that he is correct.
Observable in children:
Locke backs up his ideas about sensation and reflection by using the example of a child. He says if a child grows up seeing only black and white until he is a man, there is no way that he could have ideas about any other colours until he sees them because this knowledge can only be gained through sense experience - it is not something which is innate. This example supports his theory that there are only two ways to gain knowledge.
Men are differently furnished with these, according to the different objects they converse with:
Locke vaguely discusses the importance of seeking knowledge here. He states that men who do not experience things will never be able to gain an understanding of them. Similarly, men who do not take the time to reflect on the workings of their minds will not be able to fully understand or appreciate their ideas, nor will they be able to form further ideas other than what they are told or understand to be true.
Ideas of the later, because they need attention:
Locke suggests that the reason why it takes a long time for children to fully understand the workings of their mind, or the ideas that dwell there, is because they do not experience anything which makes a lasting impression on them; they may experience things and be told things but they do not register in the mind. Locke says that it only later on in life when the child needs that information that they then reflect on the basic ideas in their mind, and only then do the fully start to comprehend and understand these ideas.
The soul begins to have ideas, when it begins to perceive:
Locke states that having ideas and perception are the same things. He explains that the ideas of the soul and the perceptions of the body and mind start at the same time. Locke suggests that the soul is able to think of things as well as think of itself and will continue to think until it ceases to exist.
The soul thinks not always, for this wants proof:
Locke then goes back on his ideas about the soul claiming that he does not know enough about the subject of the soul to give an definitive statements about it. He believes that the ideas of the soul are not the essence of the soul but are an operation of the soul. The soul is not solely designed to think, but this does not mean that it is not always thinking.
It is not always conscious of it:
Locke states that the "the soul in a waking man is never without thought." However the soul can continue to think while the man is sleeping, although it is difficult to comprehend something which not being conscious of its thinking. He then questions whether it is possible for the soul to think and feel pleasure and pain while the man is sleeping. He uses the example of Socrates, stating that Socrates awake is a different person to Socrates asleep and Socrates asleep is a separate person to the soul.
If a sleeping man thinks without knowing it, the sleeping and waking man are two persons
Locke explains that in order for the soul to think whilst a man is asleep then it "must necessarily be conscious of its own perceptions." He says that it would be a contradiction for men to believe that the soul cannot live outside of the body when they willingly accept that animals are bodies living without souls - why shouldn't it be possible for the opposite to occur? He raises the point that if the soul is thinking separate to the body while the man is asleep, then the soul can choose to think wherever it wants, for example it could choose to think in the body of someone else. And if the soul of the sleeping man is in the waking man then that means that two men have only one soul between them.
That men dream without remembering it, in vain urged.
Locke explains how the soul can think constantly, even when the body is asleep, but that the memory will not retain any of those thoughts. He also highlights though that this would need a certain of evidence before it can be proved to be true.
That a man should be busy thinking and yet not retain it in the next moment, very probable:
The idea that the soul can think independently without the mind being able to recall these thoughts would "make two persons in one man." But could it be possible that the mind is also thinking but is simply not aware of it?
No ideas but from sensation or reflection, evident, if we observe children:
Hicks makes his view clear by stating that he does not believe that "the soul thinks before the senses have furnished it with ideas to think on" - meaning that the soul can think, but can only think about ideas that have been 'given' to it through our sensation and reflection experiences. Thinking then becomes "exercise" for the soul and that by thinking it improves and expands on those ideas.
If it shall be demanded then, when a man begins to have any ideas?
Hick believes that a man first starts thinking "when he first has any sense experience." He thinks this because he does not believe that ideas are able to exist in the mind until they have not been experienced in reality.
The origin of all our knowledge:
Hick believes that the origin of all knowledge are "impressions that are made on our senses by outward objects." We then gain experience of these outward objects and can then gain further knowledge of them, or reflect on what we already know and form more opinions in our mind. He states that "the mind is fitted to receive the impressions made on it" through sensation or reflection.
In the reception of simple ideas, the understanding is for the most part passive:
Hick claims that the mind does not actively start seeking knowledge, instead sensation and reflection occur while the mind is passive. He states that our senses somewhat impose ideas onto our mind, for example our sense of taste will give our mind the idea on whether we like certain foods or not. Despite this though Hick stresses that "no man can be wholly ignorant of what he does when he thinks."
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