convince us of the external existence of body. But to prevent this inference, we need only weigh the three following considerations. First, That, properly speaking, 'tis not our body we perceive, when we regard our limbs and members, but certain impressions, which enter by the senses; so that the ascribing a real and corporeal existence to these impressions, or to their objects, is an act of the mind as difficult to explain, as that which we examine at present. Secondly, Sounds, and tastes, and smells, tho' commonly regarded by the mind as continu'd independent qualities, appear not to have any existence in extension, and consequently cannot appear to the senses as situated externally to the body. The reason, why we ascribe a place to them, shall be consider'd [1]afterwards. Thirdly, Even our sight informs us not of distance or outness (so to speak) immediately and without a certain reasoning and experience, as is acknowledge'd by the most rational philosophers.
As to the independency of our perceptions on ourselves, this can never be an object of the senses; but any opinion we form concerning it, must be deriv'd from experience and observation: And we shall see afterwards, that our conclusions from experience are far from being favourable to the doctrine of the independency of our perceptions. Mean while we may observe that when we talk of real distinct existences, we have commonly more in our eye their in dependency than external situation in place, and think an object has a sufficient reality, when its Being is uninterrupted, and independent of the incessant revolutions, which we are conscious of in ourselves.
Thus to resume what I have said concerning the senses; they give us no notion of continu'd existence, because they cannot operate beyond the extent, in which they really operate. They as little produce the opinion of a distinct existence, because they neither can offer it to the mind as represented, nor as original. To offer it as represented,
- ↑ Sect. 5.
