Of Simple Ideas of Reflection 1. Simple ideas are the operations of mind about its other ideas. The mind receiving the ideas mentioned in the foregoing chapters from without, when it turns its view inward upon itself, and observes its own actions about those ideas it has, takes from thence other ideas, which are as capable to be the objects of its contemplation as any of those it received from foreign things.
2. The idea of perception, and idea of willing, we have from reflection. The two great and principal actions of the mind, which are most frequently considered, and which are so frequent that every one that pleases may take notice of them in himself, are these two:-Perception, or Thinking; and Volition, or Willing.
The power of thinking is called the Understanding, and the power of volition is called the Will; and these two powers or abilities in the mind are denominated faculties.
Of some of the modes of these simple ideas of reflection, such as are remembrance, discerning, reasoning, judging, knowledge, faith, &c., I shall have occasion to speak hereafter.
Chapter VII
Of Simple Ideas of both Sensation and Reflection 1. Ideas of pleasure and pain. There be other simple ideas which convey themselves into the mind by all the ways of sensation and reflection, viz. pleasure or delight, and its opposite, pain, or uneasiness; power; existence; unity.
2. Mix with almost all our other ideas. Delight or uneasiness, one or other of them, join themselves to almost all our ideas both of sensation and reflection: and there is scarce any affection of our senses from without, any retired thought of our mind within, which is not able to produce in us pleasure or pain. By pleasure and pain, Iwould be understood to signify, whatsoever delights or molests us;whether it arises from the thoughts of our minds, or anything operating on our bodies. For, whether we call it satisfaction, delight, pleasure, happiness, &c., on the one side, or uneasiness, trouble, pain, torment, anguish, misery, &c., on the other, they are still but different degrees of the same thing, and belong to the ideas of pleasure and pain, delight or uneasiness; which are the names Ishall most commonly use for those two sorts of ideas.
3. As motives of our actions. The infinite wise Author of our being, having given us the power over several parts of our bodies, to move or keep them at rest as we think fit; and also. by the motion of them, to move ourselves and other contiguous bodies, in which consist all the actions of our body: having also given a power to our minds, in several instances, to choose, amongst its ideas, which it will think on, and to pursue the inquiry of this or that subject with consideration and attention, to excite us to these actions of thinking and motion that we are capable of,- has been pleased to join to several thoughts, and several sensations a perception of delight. If this were wholly separated from all our outward sensations, and inward thoughts, we should have no reason to prefer one thought or action to another; negligence to attention, or motion to rest. And so we should neither stir our bodies, nor employ our minds, but let our thoughts (if I may so call it) run adrift, without any direction or design, and suffer the ideas of our minds, like unregarded shadows, to make their appearances there, as it happened, without attending to them. In which state man, however furnished with the faculties of understanding and will, would be a very idle, inactive creature, and pass his time only in a lazy, lethargic dream. It has therefore pleased our wise Creator to annex to several objects, and the ideas which we receive from them, as also to several of our thoughts, a concomitant pleasure, and that in several objects, to several degrees, that those faculties which he had endowed us with might not remain wholly idle and unemployed by us.
4. An end and use of pain. Pain has the same efficacy and use to set us on work that pleasure has, we being as ready to employ our faculties to avoid that, as to pursue this: only this is worth our consideration, that pain is often produced by the same objects and ideas that produce pleasure in us. This their near conjunction, which makes us often feel pain in the sensations where we expected pleasure, gives us new occasion of admiring the wisdom and goodness of our Maker, who, designing the preservation of our being, has annexed pain to the application of many things to our bodies, to warn us of the harm that they will do, and as advices to withdraw from them.
But he, not designing our preservation barely, but the preservation of every part and organ in its perfection, hath in many cases annexed pain to those very ideas which delight us. Thus heat, that is very agreeable to us in one degree, by a little greater increase of it proves no ordinary torment: and the most pleasant of all sensible objects, light itself, if there be too much of it, if increased beyond a due proportion to our eyes, causes a very painful sensation. Which is wisely and favourably so ordered by nature, that when any object does, by the vehemency of its operation, disorder the instruments of sensation, whose structures cannot but be very nice and delicate, we might, by the pain, be warned to withdraw, before the organ be quite put out of order, and so be unfitted for its proper function for the future. The consideration of those objects that produce it may well persuade us, that this is the end or use of pain. For, though great light be insufferable to our eyes, yet the highest degree of darkness does not at all disease them: because that, causing no disorderly motion in it, leaves that curious organ unharmed in its natural state. But yet excess of cold as well as heat pains us:
