external to colours, being admitted, Mr Bailey's argument, if he still adheres to it, must be presented to us in this form. He must maintain that the theory requires that the objects of touch should not only be suggested by the visual objects with which they have been associated, but that they should actually be seen. And then he must maintain that no power of association can enable us to see an object which can only be touched—a position which, certainly, no one will controvert. The simple answer to all which is, that we never do see tangible objects, that the theory never requires we should, and that no power of association is necessary to account for a phenomenon which never takes place.
We cannot help thinking that not a little of the misconception on this subject which prevails in the writings of Mr Bailey, and, we may add, of many other philosophers, originates in the supposition that we identify vision with the eye in the mere act of seeing, and in their taking it for granted that sight of itself informs us that we possess such an organ as the eye. Of course, if we suppose that we know instinctively, or intuitively, from the mere act of seeing, that the eye is the organ of vision, that it forms a part of the body we behold, and is located in the head, it requires no conjurer to prove that we must have an instinctive or intuitive knowledge of visible things as larger than that organ, and, consequently, as external to it. In this case, no process of association is necessary to account for our knowledge of the
