Traité des sensations  

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Traité des sensations (1754) is a philosophical treatise on the sensations by Étienne Bonnot de Condillac.

In this book, Condillac emancipates himself from the tutelage of John Locke and treats psychology in his own characteristic way. He had been led, he tells us, partly by the criticism of a talented lady, Mademoiselle Ferrand, to question Locke's doctrine that the senses give us intuitive knowledge of objects, that the eye, for example, naturally judges shapes, sizes, positions and distances. His discussions with the lady had convinced him that to clear up such questions it was necessary to study our senses separately, to distinguish precisely what ideas we owe to each sense, to observe how the senses are trained, and how one sense aids another. The result, he was confident, would show that all human faculty and knowledge are transformed sensation only, to the exclusion of any other principle, such as reflection.

The plan of the book is that the author imagines a statue organized inwardly like a man, animated by a soul which has never received an idea, into which no sense-impression has ever penetrated. He then unlocks its senses one by one, beginning with smell, as the sense that contributes least to human knowledge. At its first experience of smell, the consciousness of the statue is entirely occupied by it; and this occupancy of consciousness is attention. The statue's smell-experience will produce pleasure or pain; and pleasure and pain will thenceforward be the master-principle which, determining all the operations of its mind, will raise it by degrees to all the knowledge of which it is capable. The next stage is memory, which is the lingering impression of the smell experience upon the attention: "memory is nothing more than a mode of feeling." From memory springs comparison: the statue experiences the smell, say, of a rose, while remembering that of a carnation; and "comparison is nothing more than giving one's attention to two things simultaneously." And "as soon as the statue has comparison it has judgment." Comparisons and judgments become habitual, are stored in the mind and formed into series, and thus arises the powerful principle of the association of ideas. From comparison of past and present experiences in respect of their pleasure-giving quality arises desire; it is desire that determines the operation of our faculties, stimulates the memory and imagination, and gives rise to the passions. The passions, also, are nothing but sensation transformed.

These indications will suffice to show the general course of the argument in the first section of the Traité des sensations. To show the thoroughness of the treatment it will be enough to quote the headings of the chief remaining chapters: "Of the Ideas of a Man limited to the Sense of Smell," "Of a Man limited to the Sense of Hearing," "Of Smell and Hearing combined," "Of Taste by itself, and of Taste combined with Smell and Hearing," "Of a Man limited to the Sense of Sight."

In the second section of the treatise Condillac invests his statue with the sense of touch, which first informs it of the existence of external objects. In a very careful and elaborate analysis, he distinguishes the various elements in our tactile experiences-the touching of one's own body, the touching of objects other than one's own body, the experience of movement, the exploration of surfaces by the hands: he traces the growth of the statue's perceptions of extension, distance and shape. The third section deals with the combination of touch with the other senses. The fourth section deals with the desires, activities and ideas of an isolated man who enjoys possession of all the senses; and ends with observations on a "wild boy" who was found living among bears in the forests of Lithuania.

The conclusion of the whole work is that in the natural order of things everything has its source in sensation, and yet that this source is not equally abundant in all men; men differ greatly in the degree of vividness with which they feel; and, finally, that man is nothing but what he has acquired; all innate faculties and ideas are to be swept away. The last dictum suggests the difference that has been made to this manner of psychologizing by modern theories of evolution and heredity.