It is to this great law of association, that we trace { 93} the formation of our ideas of what we call external objects; that is, the ideas of a certain number of sensations, received together so frequently that they coalesce as it were, and are spoken of under the idea of unity. Hence, what we call the idea of a tree, the idea of a stone, the idea of a horse, the idea of a man.
In using the names, tree, horse, man, the names of what I call objects, I am referring, and can be referring, only to my own sensations; in fact, therefore, only naming a certain number of sensations, regarded as in a particular state of combination; that is, concomitance. Particular sensations of sight, of touch, of the muscles, are the sensations, to the ideas of which, colour, extension, roughness, hardness, smoothness, taste, smell, so coalescing as to appear one idea, I give the name, idea of a tree.
To this case of high association, this blending together of many ideas, in so close a combination that they appear not many ideas, but one idea, we owe, as I shall afterwards more fully explain, the power of classification, and all the advantages of language. It is obviously, therefore, of the greatest moment, that this important phenomenon should be well understood.
9. Some ideas are by frequency and strength of association so closely combined, that they cannot be separated. If one exists, the other exists along with it, in spite of whatever effort we make to disjoin them.
For example; it is not in our power to think of colour, without thinking of extension; or of solidity, without figure. We have seen colour constantly in combination with extension, spread, as it were, upon a { 94} surface. We have never seen it except in this connection. Colour and extension have been invariably conjoined. The idea of colour, therefore, uniformly comes into the mind, bringing that of extension along with it; and so close is the association, that it is not in our power to dissolve it. We cannot, if we will, think of colour, but in combination with extension. The one idea calls up the other, and retains it, so long as the other is retained.
This great law of our nature is illustrated in a manner equally striking, by the connection between the ideas of solidity and figure. We never have the sensations from which the idea of solidity is derived, but in conjunction with the sensations whence the idea of figure is derived. If we handle any thing solid, it is always either round, square, or of some other form. The ideas correspond with the sensations. If the idea of solidity rises, that of figure rises along with it. The idea of figure which rises, is, of course, more obscure than that of extension; because, figures being innumerable, the general idea is exceedingly complex, and hence, of necessity, obscure. But, such as it is, the idea of figure is always present when that of solidity is present; nor can we, by any effort, think of the one without thinking of the other at the same time.