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HYL. I shall insist no longer on that point. Do you think, however, you shall persuade me that the natural philosophers have been dreaming all this while? Pray what becomes of all their hypotheses and explications of the phenomena, which suppose the existence of Matter?
PHIL. What mean you, Hylas, by the PHENOMENA?
HYL. I mean the appearances which I perceive by my senses.
PHIL. And the appearances perceived by sense, are they not ideas?
HYL. I have told you so a hundred times.
PHIL. Therefore, to explain the phenomena, is, to shew how we come to be affected with ideas, in that manner and order wherein they are imprinted on our senses. Is it not?
HYL. It is.
PHIL. Now, if you can prove that any philosopher has explained the production of any one idea in our minds by the help of MATTER, I shall for ever acquiesce, and look on all that hath been said against it as nothing; but, if you cannot, it is vain to urge the explication of phenomena. That a Being endowed with knowledge and will should produce or exhibit ideas is easily understood. But that a Being which is utterly destitute of these faculties should be able to produce ideas, or in any sort to affect an intelligence, this I can never understand. This I say, though we had some positive conception of Matter, though we knew its qualities, and could comprehend its existence, would yet be so far from explaining things, that it is itself the most inexplicable thing in the world. And yet, for all this, it will not follow that philosophers have been doing nothing; for, by observing and reasoning upon the connexion of ideas, they discover the laws and methods of nature, which is a part of knowledge both useful and entertaining.
HYL. After all, can it be supposed God would deceive all mankind? Do you imagine He would have induced the whole world to believe the being of Matter, if there was no such thing?
PHIL. That every epidemical opinion, arising from prejudice, or passion, or thoughtlessness, may be imputed to God, as the Author of it, I believe you will not affirm. Whatsoever opinion we father on Him, it must be either because He has discovered it to us by supernatural revelation; or because it is so evident to our natural faculties, which were framed and given us by God, that it is impossible we should withhold our assent from it. But where is the revelation? or where is the evidence that extorts the belief of Matter? Nay, how does it appear, that Matter, TAKEN FOR SOMETHING DISTINCT FROM WHAT WE PERCEIVE BY OUR SENSES, is thought to exist by all mankind; or indeed, by any except a few philosophers, who do not know what they would be at? Your question supposes these points are clear; and, when you have cleared them, I shall think myself obliged to give you another answer. In the meantime, let it suffice that I tell you, I do not suppose God has deceived mankind at all.
HYL. But the novelty, Philonous, the novelty! There lies the danger. New notions should always be discountenanced; they unsettle men's minds, and nobody knows where they will end.
PHIL. Why the rejecting a notion that has no foundation, either in sense, or in reason, or in Divine authority, should be thought to unsettle the belief of such opinions as are grounded on all or any of these, I cannot imagine. That innovations in government and religion are dangerous, and ought to be discountenanced, I freely own. But is there the like reason why they should be discouraged in philosophy? The making anything known which was unknown before is an innovation in knowledge: and, if all such innovations had been forbidden, men would have made a notable progress in the arts and sciences. But it is none of my business to plead for novelties and paradoxes. That the qualities we perceive are not on the objects: that we must not believe our senses: that we know nothing of the real nature of things, and can never be assured even of their existence: that real colours and sounds are nothing but certain unknown figures and motions: that motions are in themselves neither swift nor slow: that there are in bodies absolute extensions, without any particular magnitude or figure: that a thing stupid, thoughtless, and inactive, operates on a spirit: that the least particle of a body contains innumerable extended parts:—these are the novelties, these are the strange notions which shock the genuine uncorrupted judgment of all mankind; and being once admitted, embarrass the mind with endless doubts and difficulties. And it is against these and the like innovations I endeavour to vindicate Common Sense. It is true, in doing this, I may perhaps be obliged to use some AMBAGES, and ways of speech not common. But, if my notions are once thoroughly understood, that which is most singular in them will, in effect, be found to amount to no more than this.—that it is absolutely impossible, and a plain contradiction, to suppose any unthinking Being should exist without being perceived by a Mind. And, if this notion be singular, it is a shame it should be so, at this time of day, and in a Christian country.
HYL. As for the difficulties other opinions may be liable to, those are out of the question. It is your business to defend your own opinion. Can anything be plainer than that you are for changing all things into ideas? You, I say, who are not ashamed to charge me WITH SCEPTICISM. This is so plain, there is no denying it.
PHIL. You mistake me. I am not for changing things into ideas, but rather ideas into things; since those immediate objects of perception, which, according to you, are only appearances of things, I take to be the real things themselves.
HYL. Things! You may pretend what you please; but it is certain you leave us nothing but the empty forms of things, the outside only which strikes the senses.
PHIL. What you call the empty forms and outside of things seem to me the very things themselves. Nor are they empty or incomplete, otherwise than upon your supposition—that Matter is an essential part of all corporeal things. We both, therefore, agree in this, that we perceive only sensible forms: but herein we differ—you will have them to be empty appearances, I, real beings. In short, you do not trust your senses, I do.
HYL. You say you believe your senses; and seem to applaud yourself that in this you agree with the vulgar. According to you, therefore, the true nature of a thing is discovered by the senses. If so, whence comes that disagreement? Why is not the same figure, and other sensible qualities, perceived all manner of ways? and why should we use a microscope the better to discover the true nature of a body, if it were discoverable to the naked eye?
PHIL. Strictly speaking, Hylas, we do not see the same object that we feel; neither is the same object perceived by the microscope which was by the naked eye. But, in case every variation was thought sufficient to constitute a new kind of individual, the endless number of confusion of names would render language impracticable. Therefore, to avoid this, as well as other inconveniences which are obvious upon a little thought, men combine together several ideas, apprehended by divers senses, or by the same sense at different times, or in different circumstances, but observed, however, to have some connexion in nature, either with respect to co-existence or succession; all which they refer to one name, and consider as one thing. Hence it follows that when I examine, by my other senses, a thing I have seen, it is not in order to understand better the same object which I had perceived by sight, the object of one sense not being perceived by the other senses. And, when I look through a microscope, it is not that I may perceive more clearly what I perceived already with my bare eyes; the object perceived by the glass being quite different from the former. But, in both cases, my aim is only to know what ideas are connected together; and the more a man knows of the connexion of ideas, the more he is said to know of the nature of things. What, therefore, if our ideas are variable; what if our senses are not in all circumstances affected with the same appearances. It will not thence follow they are not to be trusted; or that they are inconsistent either with themselves or anything else: except it be with your preconceived notion of (I know not what) one single, unchanged, unperceivable, real Nature, marked by each name. Which prejudice seems to have taken its rise from not rightly understanding the common language of men, speaking of several distinct ideas as united into one thing by the mind. And, indeed, there is cause to suspect several erroneous conceits of the philosophers are owing to the same original: while they began to build their schemes not so much on notions as on words, which were framed by the vulgar, merely for conveniency and dispatch in the common actions of life, without any regard to speculation.
