CHAPTER FOURTH.

LAWS OF BELIEF. (I) CONSCIOUSNESS.

§. 65. Nature and degrees of belief.

HAVING considered laws, so far as is necessary at present, as limiting and controlling the action of the mind in general, we now come to that second class, which was spoken of, viz. those, which have relation to the particular and subordinate susceptibilities of the mind, and of these, we shall first examine the LAWS OF BELIEF.

As to the nature of what is called Belief, when we use the term to express the result in distinction from the susceptibility, not much can perhaps be said more than this, that it is a simple idea, a simple intellectual state, with which we become acquainted, in the phraseology of Mr. Locke from REFLECTION, or more precisely by means of that internal intimation, called Consciousness. Not being a complex, but an uncompounded feeling, it does not admit of definition; and yet all are supposed to have a knowledge both of its existence, and of its general nature, as far at least as a knowledge of our elementary notions is attainable in any case.

As it is a simple idea, BELIEF is always the same in kind; but it admits of different degrees. We determine these differences of strength in the feeling by means of that same internal consciousness, which assures us of the existence of the mere feeling itself. In other words, we

are conscious of, or feel our belief to be sometimes weaker, and at other times stronger.

To these different degrees of this mental state, we give different names; a low degree is termed PRESUMPTION; a higher degree, PROBABILITY; and the highest possible belief is termed CERTAINTY.- -When the mind is in that state, denominated Certainty, we are generally said to know the thing, to which this very strong belief relates. But when we use knowledge and certainty as synonymous, which is no doubt frequently done, we should remember, that the highest possible belief is sometimes caused by imperfect or false evidence, and of course that we may sometimes find ourselves indulging the very strongest belief of what does not actually exist.

§. 65. Of the objects of belief.

It is obvious, that the exercise of belief implies an object or something believed, not less so, than that the putting forth of memory implies something remembered. Any thing, which can be framed into a proposition, and is susceptible of the application of any of the forms of evidence whatever, may be an object of belief either in a higher or less degree. And hence there are so many things in nature, in the conduct of men, and in the pursuits and relations of life, coming within the limits of this statement, we shall decline attempting an enumeration of them, and merely say with Dr. Reid, that the objects of belief are all things, whatever they may be, which are believed.*

§. 67. Of the laws of belief.

If it be clear, that any part of our mental nature has its laws, (and after what has been said, no doubt can be thought to exist on that point,) it cannot fail to occur, that the power of belief is as likely as any thing else in the mind to be restricted and sustained in this manner. If it were otherwise, if belief could arise without reference to any fixed principles, men would shortly find themselves *Reid's Intellectual Powers of Man, Essay II.

in a singular and unheard of condition; the foundations. of all foresight and precaution, of all the common intercourse of life, of all society and government would be effectually undermined. A moment's consideration of what a state we should be in, in the defect of all fixed principles, operating as the origin and guidance of our opinions, must satisfy any one, that belief has its laws.

Accordingly our Creator has kindly attended to this important part of our mental economy, and has so ordered things within and without us, that there is no want of circumstances, which sustain a determinate and effective relation to this susceptibility.

It is a great and undoubted principle, that all things in the universe, coming within the range and cognizance of the soul, whether material or immaterial, visible or invisible, have an influence on it; in other words, that there is an universal law of belief. But this great principle, in consequence of the objects, which are capable of affecting the mind, being presented to it in different ways or under different forms, may be resolved into subordinate ones, and may accordingly be contemplated in parts or sections. It is on this ground, that we are able to use the plural, and to speak of laws of belief, the law of Consciousness, the law of the Senses, the law of Testimony, and the like.

§. 68. Consciousness a law af belief.

Before entering into the examination of the separate grounds of belief just referred to, it is proper to observe, it is not deemed necessary to make a distinct account of those original intimations, which seem to flow out necessarily from the mere fact of the mind's existence and active nature, such as the notion of mind, identity, self, or person, &c. Highly important as these elementary thoughts are, and controlling, as they constantly do, our belief; still it is to be remembered, they are comparatively few in number, and have already been in part attended to under the head of Primary Truths.

Of those elementary laws, therefore, which are appli

caple to belief, the first we shall consider is that of coNSCIOUSNESS. We find no doubts expressed, that what we call by that name is the occasion of giving rise to, and of regulating our opinions and convictions within certain limits.

That portion of belief and knowledge, which has particular relation to the mental states, to our internal and spiritual qualities and operations, is generally referred by writers to the exercise of this law, as the ground of its origin. Nothing is more frequent than such language as this, that we possess by this means a knowledge of this or that internal feeling, a knowledge of this or that mental quality, an acquaintance with the different emotions, and passions, with volition, reasoning and the like.

However suitable such language is, and however well founded the doctrine implied in it, it may still be important to inquire somewhat at length, What is to be understood by the particular term coNSCIOUSNESS? Unless we do this, as the word is often employed without much precision, we shall from time to time be aware of an indistinctness and confusion, arising from this neglect.

§. 69. Of what is to be understood by Consciousness.

But before we can come to a satisfactory conclusion as to what is to be understood by the term we are looking into, two remarks are to be made.

First; the idea of mind, of that permanent something, which thinks and feels in distinction from mere thought and feeling, is antecedent to consciousness. In the chapter on Primary Truths, which professedly treated of such elementary thoughts and views as are the early and necessary results of our internal constitution, it was seen, that, immediately on the taking place of the first mental experience, the notion or idea of mind arises; that is to say, the idea of that distinct sentient existence, which is always implied, when we speak of ourselves. At any rate, whether this idea be immediately consequent on the first mental exercise or not, it arises at so early a period as to lay the foundation of that mental state we are considering. It

will be found an useless attempt to conceive of any such thing as consciousness, without implying in it the antecedent notion of mind or self-existence.

SECOND; another observation to be attended to, is, that conciousness is not a susceptibility or power of the mind. It seems impossible to consider it in that light, without abandoning every consistent notion of it at once. Nor will writers of authority be found in general so to regard it, if we take suitable pains to collect and compare the various expressions they employ.It may indeed be admitted, that what is termed consciousness, though not a susceptibility itself, implies the exercise of one, that of judgment or relative suggestion; but there is no less evidence of its being as truly different from that particular power, the exercise of which is acknowledged to be implied in it, as cause is from effect.

§. 70. Consciousness properly a complex state of the mind.

But if consciousness be not a power or susceptibility, (terms, which in their application to the mind are employed as expressing essentially the same thing,) what are we then to understand by it ?-And the answer is, that it may be described, with the nearest approach to a correct notion of it, as merely a complex state of mind embracing at least the three following distinct notions; viz. (1) the idea of self or of personal existence, expressed in English by the words SELF, MYSELF, and the personal pronoun I; (2) some quality or state or operation of the mind, whatever it may be; and (3) a relative perception of possession, appropriation, or belonging to. A person says for instance, I AM CONSCIOUS OF GRATITUDE. In this instance, which may be taken as representative of many others, the idea of SELF or of personal existence is expressed by the prououn I; there is a different mental feeling, and expressed by its appropriate term, that of the affection of GRATITUDE; the phrase, CONSCIOUS OF, expresses the feeling of relation, which instantaneously and necessarily recognizes the affection of gratitude as the attribute or property of the subject of the proposition.→