| There is even something hideous, or at least minute in the views of things, which he presents; and it is necessary the objects should be set more at a distance, and be more covered up from sight, to make them engaging to the eye and imagination. |
| An anatomist, however, is admirably fitted to give advice to a painter; and it is even impracticable to excel in the latter art, without the assistance of the former. |
| We must have an exact knowledge of the parts, their situation and connexion, before we can design with any elegance or correctness. |
| And thus the most abstract speculations concerning human nature, however cold and unentertaining, become subservient to practical morality; and may render this latter science more correct in its precepts, and more persuasive in its exhortations. |
| APPENDIX |
| There is nothing I would more willingly lay hold of, than an opportunity of confessing my errors; and should esteem such a return to truth and reason to be more honourable than the most unerring judgment. |
| A man, who is free from mistakes, can pretend to no praises, except from the justness of his understanding: But a man, who corrects his mistakes, shews at once the justness of his understanding, and the candour and ingenuity of his temper. |
| I have not yet been so fortunate as to discover any very considerable mistakes in the reasonings delivered in the preceding volumes, except on one article: But I have found by experience, that some of my expressions have not been so well chosen, as to guard against all mistakes in the readers; and it is chiefly to remedy this defect, I have subjoined the following appendix. |
| We can never be induced to believe any matter of fact, except where its cause, or its effect, is present to us; but what the nature is of that belief, which arises from the relation of cause and effect, few have had the curiosity to ask themselves. |
| In my opinion, this dilemma is inevitable. |
| Either the belief is some new idea, such as that of reality or existence, which we join to the simple conception of an object, or it is merely a peculiar feeling or sentiment. |
| That it is not a new idea, annexed to the simple conception, may be evinced from these two arguments. |
| First, We have no abstract idea of existence, distinguishable and separable from the idea of particular objects. |
| It is impossible, therefore, that this idea of existence can be annexed to the idea of any object, or form the difference betwixt a simple conception and belief. |
| Secondly, The mind has the command over all its ideas, and can separate, unite, mix, and vary them, as it pleases; so that if belief consisted merely in a new idea, annexed to the conception, it would be in a man's power to believe what he pleased. |
| We may, therefore, conclude, that belief consists merely in a certain feeling or sentiment; in something, that depends not on the will, but must arise from certain determinate causes and principles, of which we are not masters. |
| When we are convinced of any matter of fact, we do nothing but conceive it, along with a certain feeling, different from what attends the mere reveries of the imagination. |
| And when we express our incredulity concerning any fact, we mean, that the arguments for the fact produce not that feeling. |
| Did not the belief consist in a sentiment different from our mere conception, whatever objects were presented by the wildest imagination, would be on an equal footing with the most established truths founded on history and experience. |
| There is nothing but the feeling, or sentiment, to distinguish the one from the other. |
| This, therefore, being regarded as an undoubted truth, that belief is nothing but a peculiar feeling, different from the simple conception, the next question, that naturally occurs, is, what is the nature of this feeling, or sentiment, and whether it be analogous to any other sentiment of the human mind? This question is important. |