Thomas Hobbes (1588–1679). Of Man, Being the First Part of Leviathan.
The Harvard Classics. 1909–14.
Chapter III
Of the Consequence or Train of ImaginationsB
When a man thinketh on anything whatever, his next thought after is not altogether so casual as it seems to be. Not every thought to every thought succeeds indifferently. But as we have no imagination whereof we have not formerly had sense, in whole or in parts, so we have no transition from one imagination to another whereof we never had the like before in our senses. The reason whereof is this. All fancies are motions with in us, relics of those made in the sense, and those motions that immediately succeeded one another in the sense continue also together after sense: in so much as the former coming again to take place, and be predominant, the latter followeth, by coherance of the matter moved, in such manner as water upon a plane table is drawn which way any one part of it is guided by the finger. But because in sense to one and the same thing perceived, sometimes one thing sometimes another, succeedeth, it comes to pass in time that in the imagining of anything there is no certainty what we shall imagine next: only this is certain, it shall be something that succeeded the same before, at one time or another.
This train of thoughts, or mental discourse, is of two sorts. The first is ‘unguided,’ ‘without design,’ and inconstant; wherein there is no passionate thought, to govern and direct those that follow, to itself, as the end and scope of some desire or other passion: in which case the thoughts are said to wander, and seem impertinent one to another as in a dream. Such are commonly the thoughts of men that are not only without company but also without care of anything; though even then their thoughts are as busy as at other times, but without harmony; as the sound which a lute out of tune would yield to any man, or in tune to one that could not play. And yet in this wild ranging of the mind a man may oft-times perceive the way of it, and the dependence of one thought upon another. For in a discourse of our present civil war, what could seem more impertinent than to ask, as one did, what was the value of a Roman penny. Yet the coherence to me was manifest enough. For the thought of the war introduced the thought of the delivering up the king to his enemies; the thought of that brought in the thought of the delivering up of Christ; and that again the thought of the thirty pence, which was the price of that treason; and thence easily followed that malicious question; and all this in a moment of time—for thought is quick.
The second is more constant; as being ‘regulated’ by some desire and design. For the impression made by such things as we desire, or fear, is strong and permanent, or, if it cease for a time, of quick return: so strong it is sometimes as to hinder and break our sleep. From desire ariseth the thought of some means we have seen produce the like of that which we aim at; and from the thought of that, the thought of means to that mean; and so continually till we come to some beginning within our own power. And because the end, by the greatness of the impression, comes often to mind, in case our thoughts begin to wander, they are quickly again reduced into the way: which observed by one of the Seven Wise Men, made him give men this precept, which is now worn out, Respice finem, that is to say, in all your actions look often upon what you would have as the thing that directs all your thoughts in the way to attain it.
The train of regulated thoughts is of two kinds; one, when of an effect imagined we seek the causes or means that produce it; and this is common to man and beast. The other is when imagining anything whatsoever we seek all the possible effects that can by it be produced, that is to say, we imagine what we can do with it when we have it. Of which I have not at any time seen any sign but in man only; for this is a curiosity hardly incident to the nature of any living creature that has no other passion but sensual, such as are hunger, thirst, lust, and anger. In sum, the discourse of the mind, when it is governed by design, is nothing but ‘seeking,’ or the faculty of invention, which the Latins called sagacitas, and solertia; a hunting out of the causes, of some effect, present or past; or of the effects, of some present or past cause. Sometimes a man seeks what he hath lost; and from that place and time wherein he misses it his mind runs back, from place to place, and time to time, to find where and when he had it, that is to say, to find some certain and limited time and place in which to begin a method of seeking. Again, from thence his thoughts run over the same places and times to find what action or other occasion might make him lose it. This we call ‘remembrance,’ or calling to mind: the Latins call it reminiscentia, as it were a ‘re-conning’ of our former actions.
Sometimes a man knows a place determinate, within the compass whereof he is to seek; and then his thoughts run over all the parts thereof, in the same manner as one would sweep a room to find a jewel, or as a spaniel ranges the field till he find a scent, or as a man should run over the alphabet to start a rhyme.
Sometimes a man desires to know the event of an action; and then he thinketh of some like action past, and the events thereof one after another, supposing like events will follow like actions. As he that foresees what will become of a criminal re-cons what he has seen follow on the like crime before, having this order of thoughts, the crime, the officer, the prison, the judge, and the gallows. Which kind of thoughts is called ‘foresight,’ and ‘prudence,’ or ‘providence,’ and sometimes ‘wisdom,’ though such conjecture, through the difficulty of observing all circumstances, be very fallacious. But this is certain: by how much one man has more experience of things past than another, by so much also he is more prudent, and his expectations the seldomer fail him. The ‘present’ only has a being in nature; things ‘past’ have a being in the memory only, but things ‘to come’ have no being at all, the ‘future’ being but a fiction of the mind, applying the sequels of actions past to the actions that are present; which with most certainty is done by him that has most experience, but not with certainty enough. And though it be called prudence, when the event answereth our expectation, yet, in its own nature, it is but presumption. For the foresight of things to come, which is providence, belongs only to him by whose will they are to come. From him only, and supernaturally, proceeds prophecy. The best prophet naturally is the best guesser; and the best guesser he that is most versed and studied in the matters he guesses at, for he hath most ‘signs’ to guess by.
A ‘sign’ is the event antecedent of the consequent; and, contrarily, the consequent of the antecedent, when the like consequences have been observed before; and the oftener they have been observed, the less uncertain is the sign. And therefore he that has most experience in any kind of business has most signs whereby to guess at the future time, and consequently is the most prudent; and so much more prudent than he that is new in that kind of business as not to be equalled by any advantage of natural and extemporary wit; though perhaps many young men think the contrary.
Nevertheless it is not prudence that distinguisheth man from beast. There be beasts that at a year old observe more, and pursue that which is for their good more prudently than a child can do at ten.
As prudence is a ‘presumption’ of the ‘future’ contracted from the ‘experience’ of time ‘past,’ so there is a presumption of things past taken from other things, not future, but past also. For he that hath seen by what courses and degrees a flourishing state hath first come into civil war, and then to ruin, upon the sight of the ruins of any other state will guess the like war and the like courses have been there also. But this conjecture has the same uncertainty almost with the conjecture of the future, both being grounded only upon experience.
There is no other act of man’s mind that I can remember naturally planted in him, so as to need no other thing to the exercise of it but to be born a man, and live with the use of his five senses. Those other faculties of which I shall speak by and by, and which seem proper to man only, are acquired and increased by study and industry, and of most men learned by instruction and discipline; and proceed all from the invention of words and speech. For besides sense, and thoughts, and the train of thoughts, the mind of man has no other motion, though by the help of speech and method the same faculties may be improved to such a height as to distinguish men from all other living creatures.
Whatsoever we imagine is ‘finite.’ Therefore there is no idea or conception of any thing we call ‘infinite.’ No man can have in his mind an image of infinite magnitude, nor conceive infinite swiftness, infinite time, or infinite force, or infinite power. When we say anything is infinite, we signify only that we are not able to conceive the ends and bounds of the things named; having no conception of the thing, but of our own inability. And therefore the name of God is used, not to make us conceive Him, for He is incomprehensible, and His greatness and power are unconceivable; but that we may honour Him. Also because, whatsoever, as I said before, we conceive, has been perceived first by sense, either all at once or by parts; a man can have no thought representing anything not subject to sense. No man therefore can conceive anything but he must conceive it in some place, and indued with some determinate magnitude, and which may be divided into parts; nor that anything is all in this place and all in another place at the same time; nor that two or more things can be in one and the same place at once: for none of these things ever have or can be incident to sense, but are absurd speeches, taken upon credit, without any signification at all, from deceived philosophers, and deceived or deceiving schoolmen.