HYL. I will take time to solve your difficulty.

PHIL. But I think the point may be speedily decided. Without doubt you can tell whether you are able to frame this or that idea. Now I am content to put our dispute on this issue. If you can frame in your thoughts a distinct ABSTRACT IDEA of motion or extension, divested of all those sensible modes, as swift and slow, great and small, round and square, and the like, which are acknowledged to exist only in the mind, I will then yield the point you contend for. But if you cannot, it will be unreasonable on your side to insist any longer upon what you have no notion of.

HYL. To confess ingenuously, I cannot.

PHIL. Can you even separate the ideas of extension and motion from the ideas of all those qualities which they who make the distinction term SECONDARY?

HYL. What! is it not an easy matter to consider extension and motion by themselves, abstracted from all other sensible qualities? Pray how do the mathematicians treat of them?

PHIL. I acknowledge, Hylas, it is not difficult to form general propositions and reasonings about those qualities, without mentioning any other; and, in this sense, to consider or treat of them abstractedly.

But, how doth it follow that, because I can p.r.o.nounce the word MOTION by itself, I can form the idea of it in my mind exclusive of body? or, because theorems may be made of extension and figures, without any mention of GREAT or SMALL, or any other sensible mode or quality, that therefore it is possible such an abstract idea of extension, without any particular size or figure, or sensible quality, should be distinctly formed, and apprehended by the mind? Mathematicians treat of quant.i.ty, without regarding what other sensible qualities it is attended with, as being altogether indifferent to their demonstrations. But, when laying aside the words, they contemplate the bare ideas, I believe you will find, they are not the pure abstracted ideas of extension.

HYL. But what say you to PURE INTELLECT? May not abstracted ideas be framed by that faculty?

PHIL. Since I cannot frame abstract ideas at all, it is plain I cannot frame them by the help of PURE INTELLECT; whatsoever faculty you understand by those words. Besides, not to inquire into the nature of pure intellect and its spiritual objects, as VIRTUE, REASON, G.o.d, or the like, thus much seems manifest--that sensible things are only to be perceived by sense, or represented by the imagination. Figures, therefore, and extension, being originally perceived by sense, do not belong to pure intellect: but, for your farther satisfaction, try if you can frame the idea of any figure, abstracted from all particularities of size, or even from other sensible qualities.

HYL. Let me think a little--I do not find that I can.

PHIL. And can you think it possible that should really exist in nature which implies a repugnancy in its conception?

HYL. By no means.

PHIL. Since therefore it is impossible even for the mind to disunite the ideas of extension and motion from all other sensible qualities, doth it not follow, that where the one exist there necessarily the other exist likewise?

HYL. It should seem so.

PHIL. Consequently, the very same arguments which you admitted as conclusive against the Secondary Qualities are, without any farther application of force, against the Primary too. Besides, if you will trust your senses, is it not plain all sensible qualities coexist, or to them appear as being in the same place? Do they ever represent a motion, or figure, as being divested of all other visible and tangible qualities?

HYL. You need say no more on this head. I am free to own, if there be no secret error or oversight in our proceedings. .h.i.therto, that all sensible qualities are alike to be denied existence without the mind.

But, my fear is that I have been too liberal in my former concessions, or overlooked some fallacy or other. In short, I did not take time to think.

PHIL. For that matter, Hylas, you may take what time you please in reviewing the progress of our inquiry. You are at liberty to recover any slips you might have made, or offer whatever you have omitted which makes for your first opinion.

HYL. One great oversight I take to be this--that I did not sufficiently distinguish the OBJECT from the SENSATION. Now, though this latter may not exist without the mind, yet it will not thence follow that the former cannot.

PHIL. What object do you mean? the object of the senses?

HYL. The same.

PHIL. It is then immediately perceived?

HYL. Right.

PHIL. Make me to understand the difference between what is immediately perceived and a sensation.

HYL. The sensation I take to be an act of the mind perceiving; besides which, there is something perceived; and this I call the OBJECT. For example, there is red and yellow on that tulip. But then the act of perceiving those colours is in me only, and not in the tulip.

PHIL. What tulip do you speak of? Is it that which you see?

HYL. The same.

PHIL. And what do you see beside colour, figure, and extension?

HYL. Nothing.

PHIL. What you would say then is that the red and yellow are coexistent with the extension; is it not?

HYL. That is not all; I would say they have a real existence without the mind, in some unthinking substance.

PHIL. That the colours are really in the tulip which I see is manifest.

Neither can it be denied that this tulip may exist independent of your mind or mine; but, that any immediate object of the senses,--that is, any idea, or combination of ideas--should exist in an unthinking substance, or exterior to ALL minds, is in itself an evident contradiction. Nor can I imagine how this follows from what you said just now, to wit, that the red and yellow were on the tulip you SAW, since you do not pretend to SEE that unthinking substance.

HYL. You have an artful way, Philonous, of diverting our inquiry from the subject.

PHIL. I see you have no mind to be pressed that way. To return then to your distinction between SENSATION and OBJECT; if I take you right, you distinguish in every perception two things, the one an action of the mind, the other not.

HYL. True.

PHIL. And this action cannot exist in, or belong to, any unthinking thing; but, whatever beside is implied in a perception may?

HYL. That is my meaning.

PHIL. So that if there was a perception without any act of the mind, it were possible such a perception should exist in an unthinking substance?

HYL. I grant it. But it is impossible there should be such a perception.

PHIL. When is the mind said to be active?

HYL. When it produces, puts an end to, or changes, anything.

PHIL. Can the mind produce, discontinue, or change anything, but by an act of the will?

HYL. It cannot.

PHIL. The mind therefore is to be accounted ACTIVE in its perceptions so far forth as VOLITION is included in them?

HYL. It is.

PHIL. In plucking this flower I am active; because I do it by the motion of my hand, which was consequent upon my volition; so likewise in applying it to my nose. But is either of these smelling?

HYL. NO.

PHIL. I act too in drawing the air through my nose; because my breathing so rather than otherwise is the effect of my volition. But neither can this be called SMELLING: for, if it were, I should smell every time I breathed in that manner?

HYL. True.

PHIL. Smelling then is somewhat consequent to all this?