From hence in my opinion arises that common prejudice against
metaphysical reasonings of all kinds, even amongst those, who profess
themselves scholars, and have a just value for every other part of
literature. By metaphysical reasonings, they do not understand those on
any particular branch of science, but every kind of argument, which is
any way abstruse, and requires some attention to be comprehended. We have
so often lost our labour in such researches, that we commonly reject them
without hesitation, and resolve, if we must for ever be a prey to errors
and delusions, that they shall at least be natural and entertaining. And
indeed nothing but the most determined scepticism, along with a great
degree of indolence, can justify this aversion to metaphysics. For if
truth be at all within the reach of human capacity, it is certain it must
lie very deep and abstruse: and to hope we shall arrive at it without
pains, while the greatest geniuses have failed with the utmost pains,
must certainly be esteemed sufficiently vain and presumptuous. I pretend
to no such advantage in the philosophy I am going to unfold, and would
esteem it a strong presumption against it, were it so very easy and
obvious.

It is evident, that all the sciences have a relation, greater or less, to
human nature: and that however wide any of them may seem to run from it,
they still return back by one passage or another. Even. Mathematics,
Natural Philosophy, and Natural Religion, are in some measure dependent
on the science of MAN; since the lie under the cognizance of men, and are
judged of by their powers and faculties. It is impossible to tell what
changes and improvements we might make in these sciences were we
thoroughly acquainted with the extent and force of human understanding,
and could explain the nature of the ideas we employ, and of the
operations we perform in our reasonings. And these improvements are the