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by his profound reasonings； the first and most trivial event
in life will put to flight all his doubts and scruples； and
leave him the same； in every point of action and
speculation； with the philosophers of every other sect； or
with those who never concerned themselves in any
philosophical researches。 When he awakes from his dream； he
will be the first to join in the laugh against himself； and
to confess； that all his objections are mere amusement； and
can have no other tendency than to show the whimsical
condition of mankind； who must act and reason and believe；
though they are not able； by their most diligent enquiry； to
satisfy themselves concerning the foundation of these
operations； or to remove the objections； which may be raised
against them。
* * * *
PART III。
T/HERE is； indeed； a more scepticism or
philosophy； which may be both durable and
useful； and which may； in part； be the result of this
P/YRRHONISM； or scepticism； when its
undistinguished doubts are； in some measure； corrected by
common sense and reflection。 The greater part of mankind are
naturally apt to be affirmative and dogmatical in their
opinions； and while they see objects only on one side； and
have no idea of any counterpoising argument； they throw
themselves precipitately into the principles； to which they
are inclined； nor have they any indulgence for those who
entertain opposite sentiments。 To hesitate or balance
perplexes their understanding； checks their passion； and
suspends their action。 They are； therefore； impatient till
they escape from a state； which to them is so uneasy： And
they think； that they could never remove themselves far
enough from it； by the violence of their affirmations and
obstinacy of their belief。 But could such dogmatical
reasoners become sensible of the strange infirmities of
human understanding； even in its most perfect state； and
when most accurate and cautious in its determinations； such
a reflection would naturally inspire them with more modesty
and reserve； and diminish their fond opinion of themselves；
and their prejudice against antagonists。 The illiterate may
reflect on the disposition of the learned； who； amidst all
the advantages of study and reflection； are commonly still
diffident in their determinations： And if any of the learned
be inclined； from their natural temper； to haughtiness and
obstinacy； a small tincture of P/YRRHONISM might abate
their pride； by showing them； that the few advantages； which
they may have attained over their fellows； are but
inconsiderable； if compared with the universal perplexity
and confusion； which is inherent in human nature。 In
general； there is a degree of doubt； and caution； and
modesty； which； in all kinds of scrutiny and decision； ought
for ever to accompany a just reasoner。
Another species of scepticism which may be
of advantage to mankind； and which may be the natural result
of the P/YRRHONIAN doubts and scruples； is the limitation
of our enquiries to such subjects as are best adapted to the
narrow capacity of human understanding。 The of
man is naturally sublime； delighted with whatever is remote
and extraordinary； and running； without control； into the
most distant parts of space and time in order to avoid the
objects； which custom has rendered too familiar to it。 A
correct observes a contrary method； and avoiding
all distant and high enquiries； confines itself to common
life； and to such subjects as fall under daily practice and
experience； leaving the more sublime topics to the
embellishment of poets and orators； or to the arts of
priests and politicians。 To bring us to so salutary a
determination； nothing can be more serviceable； than to be
once thoroughly convinced of the force of the P/YRRHONIAN
doubt； and of the impossibility； that any thing； but the
strong power of natural instinct； could free us from it。
Those who have a propensity to philosophy； will still
continue their researches； because they reflect； that；
besides the immediate pleasure attending such an occupation；
philosophical decisions are nothing but the reflections of
common life； methodized and corrected。 But they will never
be tempted to go beyond common life； so long as they
consider the imperfection of those faculties which they
employ； their narrow reach； and their inaccurate operations。
While we cannot give a satisfactory reason； why we believe；
after a thousand experiments； that a stone will fall； or
fire burn； can we ever satisfy ourselves concerning any
determination； which we may form； with regard to the origin
of worlds； and the situation of nature； from； and to
eternity？
This narrow limitation； indeed； of our enquiries； is；
in every respect； so reasonable； that it suffices to make
the slightest examination into the natural powers of the
human mind and to compare them with their objects； in order
to recommend it to us。 We shall then find what are the
proper subjects of science and enquiry。
It seems to me； that the only objects of the abstract
science or of demonstration are quantity and number； and
that all attempts to extend this more perfect species of
knowledge beyond these bounds are mere sophistry and
illusion。 As the component parts of quantity and number are
entirely similar； their relations become intricate and
involved； and nothing can be more curious； as well as
useful； than to trace； by a variety of mediums； their
equality or inequality； through their different appearances。
But as all other ideas are clearly distinct and different
from each other； we can never advance farther； by our utmost
scrutiny； than to observe this diversity； and； by an obvious
reflection； pronounce one thing not to be another。 Or if
there be any difficulty in these decisions； it proceeds
entirely from the undeterminate meaning of words； which is
corrected by juster definitions。 That ；
cannot be known； let the terms be ever so exactly defined；
without a train of reasoning and enquiry。 But to convince us
of this proposition； ； it is only necessary to define the
terms； and explain injustice to be a violation of property。
This proposition is； indeed； nothing but a more imperfect
definition。 It is the same case with all those pretended
syllogistical reasonings； which may be found in every other
branch of learning； except the sciences of quantity and
number； and these may safely； I think； be pronounced the
only proper objects of knowledge and demonstration。
All other enquiries of men regard only matter of fact
and existence； and these are evidently incapable of
demonstration。 Whatever may 。 No negation of a
fact can involve a contradiction。 The non…existence of any
being； without exception； is as clear and distinct an idea
as its existence。 The proposition； which affirms it not to
be； however false； is no less conceivabl