Of Trifling Propositions 1. Some propositions bring no increase to our knowledge. Whether the maxims treated of in the foregoing chapter be of that use to real knowledge as is generally supposed, I leave to be considered. This, I think, may confidently be affirmed, That there are universal propositions, which, though they be certainly true, yet they add no light to our understanding; bring no increase to our knowledge. Such are-2. I. As identical propositions. First, All purely identical propositions. These obviously and at first blush appear to contain no instruction in them; for when we affirm the said term of itself, whether it be barely verbal, or whether it contains any clear and real idea, it shows us nothing but what we must certainly know before, whether such a proposition be either made by, or proposed to us.
Indeed, that most general one, what is, is, may serve sometimes to show a man the absurdity he is guilty of, when, by circumlocution or equivocal terms, he would in particular instances deny the same thing of itself; because nobody will so openly bid defiance to common sense, as to affirm visible and direct contradictions in plain words; or, if he does, a man is excused if he breaks off any further discourse with him. But yet I think I may say, that neither that received maxim, nor any other identical proposition, teaches us anything; and though in such kind of propositions this great and magnified maxim, boasted to be the foundation of demonstration, may be and often is made use of to confirm them, yet all it proves amounts to no more than this, That the same word may with great certainty be affirmed of itself, without any doubt of the truth of any such proposition; and let me add, also, without any real knowledge.
3. Examples. For, at this rate, any very ignorant person, who can but make a proposition, and knows what he means when he says ay or no, may make a million of propositions of whose truth he may be infallibly certain, and yet not know one thing in the world thereby; v.g. "what is a soul, is a soul,"; or, "a soul is a soul"; "a spirit is a spirit"; "a fetiche is a fetiche," &c. These all being equivalent to this proposition, viz. what is, is; i.e. what hath existence, hath existence; or, who hath a soul, hath a soul. What is this more than trifling with words? It is but like a monkey shifting his oyster from one hand to the other: and had he but words, might no doubt have said, "Oyster in right hand is subject, and oyster in left hand is predicate": and so might have made a self-evident proposition of oyster, i.e. oyster is oyster; and yet, with all this, not have been one whit the wiser or more knowing: and that way of handling the matter would much at once have satisfied the monkey's hunger, or a man's understanding, and they would have improved in knowledge and bulk together.
How identical propositions are trifling. I know there are some who, because identical propositions are self-evident, show a great concern for them, and think they do great service to philosophy by crying them up; as if in them was contained all knowledge, and the understanding were led into all truth by them only. I grant as forwardly as any one, that they are all true and self-evident. I grant further, that the foundation of all our knowledge lies in the faculty we have of perceiving the same idea to be the same, and of discerning it from those that are different; as I have shown in the foregoing chapter. But how that vindicates the making use of identical propositions, for the improvement of knowledge, from the imputation of trifling, I do not see. Let any one repeat, as often as he pleases, that "the will is the will," or lay what stress on it he thinks fit;of what use is this, and an infinite the like propositions, for the enlarging our knowledge? Let a man abound, as much as the plenty of words which he has will permit, in such propositions as these: "a law is a law," and "obligation is obligation"; "right is right," and "wrong is wrong":- will these and the like ever help him to an acquaintance with ethics, or instruct him or others in the knowledge of morality? Those who know not, nor perhaps ever will know, what is right and what is wrong, nor the measures of them, can with as much assurance make, and infallibly know, the truth of these and all such propositions, as he that is best instructed in morality can do. But what advance do such propositions give in the knowledge of anything necessary or useful for their conduct?
He would be thought to do little less than trifle, who, for the enlightening the understanding in any part of knowledge, should be busy with identical propositions and insist on such maxims as these:
"substance is substance," and "body is body"; "a vacuum is a vacuum," and "a vortex is a vortex"; "a centaur is a centaur," and "a chimera is a chimera," &c. For these and all such are equally true, equally certain, and equally self-evident. But yet they cannot but be counted trifling, when made use of as principles of instruction, and stress laid on them as helps to knowledge; since they teach nothing but what every one who is capable of discourse knows without being told, viz. that the same term is the same term, and the same idea the same idea. And upon this account it was that I formerly did, and do still think, the offering and inculcating such propositions, in order to give the understanding any new light, or inlet into the knowledge of things, no better than trifling.
