An Enquiry Concerning Human Understanding | Page 3

you, and by the cold reception which your pretended
discoveries shall meet with, when communicated. Be a philosopher; but, amidst all your
philosophy, be still a man.
5. Were the generality of mankind contented to prefer the easy philosophy to the abstract
and profound, without throwing any blame or contempt on the latter, it might not be
improper, perhaps, to comply with this general opinion, and allow every man to enjoy,
without opposition, his own taste and sentiment. But as the matter is often carried farther,
even to the absolute rejecting of all profound reasonings, or what is commonly called
metaphysics, we shall now proceed to consider what can reasonably be pleaded in their
behalf.
We may begin with observing, that one considerable advantage, which results from the
accurate and abstract philosophy, is, its subserviency to the easy and humane; which,

without the former, can never attain a sufficient degree of exactness in its sentiments,
precepts, or reasonings. All polite letters are nothing but pictures of human life in various
attitudes and situations; and inspire us with different sentiments, of praise or blame,
admiration or ridicule, according to the qualities of the object, which they set before us.
An artist must be better qualified to succeed in this undertaking, who, besides a delicate
taste and a quick apprehension, possesses an accurate knowledge of the internal fabric,
the operations of the understanding, the workings of the passions, and the various species
of sentiment which discriminate vice and virtue. How painful soever this inward search
or enquiry may appear, it becomes, in some measure, requisite to those, who would
describe with success the obvious and outward appearances of life and manners. The
anatomist presents to the eye the most hideous and disagreeable objects; but his science is
useful to the painter in delineating even a Venus or an Helen. While the latter employs all
the richest colours of his art, and gives his figures the most graceful and engaging airs; he
must still carry his attention to the inward structure of the human body, the position of the
muscles, the fabric of the bones, and the use and figure of every part or organ. Accuracy
is, in every case, advantageous to beauty, and just reasoning to delicate sentiment. In vain
would we exalt the one by depreciating the other.
Besides, we may observe, in every art or profession, even those which most concern life
or action, that a spirit of accuracy, however acquired, carries all of them nearer their
perfection, and renders them more subservient to the interests of society. And though a
philosopher may live remote from business, the genius of philosophy, if carefully
cultivated by several, must gradually diffuse itself throughout the whole society, and
bestow a similar correctness on every art and calling. The politician will acquire greater
foresight and subtility, in the subdividing and balancing of power; the lawyer more
method and finer principles in his reasonings; and the general more regularity in his
discipline, and more caution in his plans and operations. The stability of modern
governments above the ancient, and the accuracy of modern philosophy, have improved,
and probably will still improve, by similar gradations.
6. Were there no advantage to be reaped from these studies, beyond the gratification of an
innocent curiosity, yet ought not even this to be despised; as being one accession to those
few safe and harmless pleasures, which are bestowed on human race. The sweetest and
most inoffensive path of life leads through the avenues of science and learning; and
whoever can either remove any obstructions in this way, or open up any new prospect,
ought so far to be esteemed a benefactor to mankind. And though these researches may
appear painful and fatiguing, it is with some minds as with some bodies, which being
endowed with vigorous and florid health, require severe exercise, and reap a pleasure
from what, to the generality of mankind, may seem burdensome and laborious. Obscurity,
indeed, is painful to the mind as well as to the eye; but to bring light from obscurity, by
whatever labour, must needs be delightful and rejoicing.
But this obscurity in the profound and abstract philosophy, is objected to, not only as
painful and fatiguing, but as the inevitable source of uncertainty and error. Here indeed
lies the justest and most plausible objection against a considerable part of metaphysics,
that they are not properly a science; but arise either from the fruitless efforts of human
vanity, which would penetrate into subjects utterly inaccessible to the understanding, or

from the craft of popular superstitions, which, being unable to defend themselves on fair
ground, raise these intangling brambles to cover and protect their weakness. Chaced from
the open country, these robbers fly into the forest, and lie in wait to break in upon every