present instance, where from the relations of causation and contiguity in time betwixt two objects, we feign likewise that of a conjunction in place, in order to strengthen the connexion.
But whatever confus'd notions we may form of an union in place betwixt an extended body, as a fig, and its particular taste, 'tis certain that upon reflection we must observe in this union something altogether unintelligible and contradictory. For shou'd we ask ourselves one obvious question, viz. if the taste, which we conceive to be contain'd in the circumference of the body, is in every part of it or in one only, we must quickly find ourselves at a loss, and perceive the impossibility of ever giving a satisfactory answer. We cannot reply, that 'tis only in one part: For experience convinces us, that every part has the same relish. We can as little reply, that it exists in every part: For then we must suppose it figur'd and extended; which is absurd and incomprehensible. Here then we are influenc'd by two principles directly contrary to each other, viz. that inclination of our fancy by which we are determin'd to incorporate the taste with the extended object, and our reason, which shows us the impossibility of such an union. Being divided betwixt these opposite principles, we renounce neither one nor the other, but involve the subject in such confusion and obscurity, that we no longer perceive the opposition. We suppose, that the taste exists within the circumference of the body, but in such a manner, that it fills the whole without extension, and exists entire in every part without separation. In short, we use in our most familiar way of thinking, that scholastic principle, which, when crudely propos'd, appears so shocking, of totem in toto & totum in qualibel parte: Which is much the same, as if we shou'd say, that a thing is in a certain place, and yet is not there.
All this absurdity proceeds from our endeavouring to
bestow a place on what is utterly incapable of it; and that