On the contrary, all impressions, that is, all sensations,
either outward or inward, are strong and vivid: the limits between
them are more exactly determined: nor is it easy to fall into any
error or mistake with regard to them. When we entertain, therefore,
any suspicion that a philosophical term is employed without any
meaning or idea (as is but too frequent), we need but enquire, from
what impression is that supposed idea derived? And if it be impossible
to assign any, this will serve to confirm our suspicion. By bringing
ideas into so clear a light we may reasonably hope to remove all
dispute, which may arise, concerning their nature and reality.*
* It is probable that no more was meant by those, who denied
innate ideas, than that all ideas were copies of our impressions;
though it must be confessed, that the terms, which they employed, were
not chosen with such caution, nor so exactly defined, as to prevent
all mistakes about their doctrine. For what is meant by innate? If
innate be equivalent to natural, then all the perceptions and ideas of
the mind must be allowed to be innate or natural, in whatever sense we
take the latter word, whether in opposition to what is uncommon,
artificial, or miraculous. If by innate be meant, contemporary to
our birth, the dispute seems to be frivolous; nor is it worth while to
enquire at what time thinking begins, whether before, at, or after our
birth.
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