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Updated: June 9, 2025
Falsehood is the marking down in words the agreement or disagreement of ideas otherwise than it is. And so far as these ideas, thus marked by sounds, agree to their archetypes, so far only is the truth real. The knowledge of this truth consists in knowing what ideas the words stand for, and the perception of the agreement or disagreement of those ideas, according as it is marked by those words.
Its main theme is to trace in the text the Platonic idealism, i.e., the theory that God first created transcendental, incorporeal archetypes of all physical and material things.
Martin Sherlock ranks him among "the luminaries of the century." Forty years ago, young men in their most facetious humours never failed to find the archetypes of society in the Shandy family every good-natured soul was uncle Toby, every humorist was old Shandy, every child of Nature was Corporal Trim!
He thought the archetypes of all things, and devised their variations; and when we rediscover any one of these his wondrous institutions, we seize his mind in its very literal intention. But as the sciences have developed farther, the notion has gained ground that most, perhaps all, of our laws are only approximations.
"Whatever ideas," he says, "are in themselves, they are evidently produced by external objects, and must therefore correspond to them; and since many of the objects or archetypes of ideas are divisible, it necessarily follows that the ideas themselves are divisible also." ... "If the archetypes of ideas have extension, the ideas which are expressive of them, and are actually produced by them according to certain mechanical laws, must have extension likewise; and, therefore, the mind in which they exist, whether it be material or immaterial, must have extension also.... I am, therefore, obliged to conclude that the sentient principle in man, containing ideas which certainly have parts, and are divisible, and consequently must have extension, cannot be that simple, indivisible, and immaterial substance that some have imagined it to be, but something that has real extension, and therefore may have the other properties of matter."
But this standard is the idea of virtue, in relation to which all possible objects of experience are indeed serviceable as examples proofs of the practicability in a certain degree of that which the conception of virtue demands but certainly not as archetypes.
Ideas of modes and relations are all adequate, for they are their own archetypes, are not intended to represent anything other than themselves, are images without originals.
These four Cherubim, then, seem to me clearly to indicate the archetypes of Creation, the great design-forms of created life, showing themselves the progressive scale from the Animal to the Man and the Angel. And these four great types exactly answer to the resulting groups of created life.
Give me leave also to show how the mind always refers its ideas of substances, either to the substances themselves, or to the signification of their names, as to the archetypes; and also to make plain the nature of species or sorting of things, as apprehended and made use of by us; and of the essences belonging to those species: which is perhaps of more moment to discover the extent and certainty of our knowledge than we at first imagine.
But MIXED MODES and RELATIONS, being archetypes without patterns, and so having nothing to represent but themselves, cannot but be adequate, everything being so to itself.
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