linguists alone consider words; so the complex pleasures and pains may pass over men’s minds, and be felt daily, and yet not be considered by them as mere combinations, unless they be peculiarly attentive and inquisitive in this respect.
This comparison may serve as a method of assisting the reader’s conceptions, in respect of the manner in which combinations of miniatures are formed. It is also a considerable evidence in favour of the general doctrine of association, since language is not only a type of these associated combinations, but one part of the thing typified. Was human life perfect, our happiness in it would be properly represented by that accurate knowledge of things, which a truly philosophical language would give us. And if we suppose a number of persons thus making a progress in pure unmixed happiness, and capable both of expressing their own feelings, and of understanding those of others, by means of a perfect and adequate language, they might be like new senses and powers of perception to each other, and both give to and receive from each other happiness indefinitely. But as human life is, in fact, a mixture of happiness and misery, so all our languages must, from the difference of our associations, convey falsehood as well as truth, as above noted. And yet, since our imperfect languages improve, purify, and correct themselves perpetually by themselves, and by other means, so that we may hope at last to obtain a language, which shall be an adequate representation of ideas and a pure channel of conveyance for truth alone, analogy seems to suggest, that the mixture of pleasures and pains, which we now experience, will gradually tend to a collection of pure pleasures only, and that association may be the means of effecting this, as remarked in the ninth corollary of the fourteenth proposition.
Scholium.
Musical sounds afford, like articulate ones, various instances of the power of association. It ought to be remarked here also, that the concords formed from the twelve semi-tones in the octave, are more in number than the discords; and that the harshness of these last passes by degrees into the limits of pleasure, partly from frequent repetition, partly from their associations with concords.
The doctrine of association may likewise be illustrated by that of colours. Thus, let the seven primary colours, with their shades, represent the original sensible pleasures; then will the various associated pleasures of human life, supposing that we enjoyed a state of unmixed happiness, be represented by the compound vivid colours, which natural bodies, of regular makes, and strong powers of reflection, exhibit to the eye. White, which is compounded of all the colours reflected copiously, and which yet, as far as the eye can discern, bears no resemblance to
