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three dialogues-第11章

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a new set of sensations; existing only in his mind?

     。 It is undeniable。

     。 But; to make it still more plain: is not 
a line turned endwise to the eye?

     。 It is。

     。 And can a line so situated be perceived by sight?

     。 It cannot。

     。 Doth it not therefore follow that distance is not
properly and immediately perceived by sight?

     。 It should seem so。

     。 Again; is it your opinion that colours are at a
distance?

     。 It must be acknowledged they are only in the mind。

     。 But do not colours appear to the eye as coexisting
in the same place with extension and figures?

     。 They do。

     。 How can you then conclude from sight that figures
exist without; when you acknowledge colours do not; the sensible
appearance being the very same with regard to both?

     。 I know not what to answer。

     。 But; allowing that distance was truly and
immediately perceived by the mind; yet it would not thence follow
it existed out of the mind。 For; whatever is immediately
perceived is an idea: and can any idea exist out of the mind?

     。 To suppose that were absurd: but; inform me;
Philonous; can we perceive or know nothing beside our ideas?

     。 As for the rational deducing of causes from effects;
{203} that is beside our inquiry。 And; by the senses you can best
tell whether you perceive anything which is not immediately
perceived。 And I ask you; whether the things immediately
perceived are other than your own sensations or ideas? You have
indeed more than once; in the course of this conversation;
declared yourself on those points; but you seem; by this last
question; to have departed from what you then thought。

     。 To speak the truth; Philonous; I think there are two
kinds of objects:  the one perceived immediately; which are
likewise called ; the other are real things or external
objects; perceived by the mediation of ideas; which are their
images and representations。 Now; I own ideas do not exist without
the mind; but the latter sort of objects do。 I am sorry I did not
think of this distinction sooner; it would probably have cut
short your discourse。

     。 Are those external objects perceived by sense or by
some other faculty?

     。 They are perceived by sense。

     。 Howl Is there any thing perceived by sense which is
not immediately perceived?

     。 Yes; Philonous; in some sort there is。 For example;
when I look on a picture or statue of Julius Caesar; I may be
said after a manner to perceive him (though not immediately) by
my senses。

     。 It seems then you will have our ideas; which alone
are immediately perceived; to be pictures of external things: and
that these also are perceived by sense; inasmuch as they have a
conformity or resemblance to our ideas?

     。 That is my meaning。

     。 And; in the same way that Julius Caesar; in himself
invisible; is nevertheless perceived by sight; real things; in
themselves imperceptible; are perceived by sense。

     。 In the very same。

     。 Tell me; Hylas; when you behold the picture of
Julius Caesar; do you see with your eyes any more than some
colours and figures; with a certain symmetry and composition of
the whole?

     。 Nothing else。

     。 And would not a man who had never known anything of
Julius Caesar see as much? {204}

     。 He would。

     。 Consequently he hath his sight; and the use of it;
in as perfect a degree as you?

     。 I agree with you。

     。 Whence comes it then that your thoughts are directed
to the Roman emperor; and his are not? This cannot proceed from
the sensations or ideas of sense by you then perceived; since you
acknowledge you have no advantage over him in that respect。 It
should seem therefore to proceed from reason and memory: should
it not?

     。 It should。

     。 Consequently; it will not follow from that instance
that anything is perceived by sense which is not; immediately
perceived。 Though I grant we may; in one acceptation; be said to
perceive sensible things mediately by sense: that is; when; from
a frequently perceived connexion; the immediate perception of
ideas by one sense  to the mind others; perhaps
belonging to another sense; which are wont to be connected with
them。 For instance; when I hear a coach drive along the streets;
immediately I perceive only the sound; but; from the experience I
have had that such a sound is connected with a coach; I am said
to hear the coach。 It is nevertheless evident that; in truth and
strictness; nothing can be ; and the coach is
not then properly perceived by sense; but suggested from
experience。 So likewise when we are said to see a red…hot bar of
iron; the solidity and heat of the iron are not the objects of
sight; but suggested to the imagination by the colour and figure
which are properly perceived by that sense。 In short; those
things alone are actually and strictly perceived by any sense;
which would have been perceived in case that same sense had then
been first conferred on us。 As for other things; it is plain they
are only suggested to the mind by experience; grounded on former
perceptions。 But; to return to your comparison of Caesar's
picture; it is plain; if you keep to that; you must hold the real
things; or archetypes of our ideas; are not perceived by sense;
but by some internal faculty of the soul; as reason or memory。 I
would therefore fain know what arguments you can draw from reason
for the existence of what you call 。 Or; whether you remember to have seen them formerly as
they are in themselves; or; if you have heard or read of any one
that did。 {205}

     。 I see; Philonous; you are disposed to raillery; but
that will never convince me。

     。 My aim is only to learn from you the way to come at
the knowledge of 。 Whatever we perceive is
perceived immediately or mediately: by sense; or by reason and
reflexion。 But; as you have excluded sense; pray shew me what
reason you have to believe their existence; or what  you
can possibly make use of to prove it; either to mine or your own
understanding。

     。 To deal ingenuously; Philonous; now I consider the
point; I do not find I can give you any good reason for it。 But;
thus much seems pretty plain; that it is at least possible such
things may really exist。 And; as long as there is no absurdity in
supposing them; I am resolved to believe as I did; till you bring
good reasons to the contrary。

     。 What! Is it come to this; that you only 
the existence of material objects; and that your belief is
founded barely on the possibility of its being true? Then you
will have me bring reasons against it: though another would think
it reasonable the proof should lie on him who holds the
affirmative。 And; after all; this very point which you are now
resolved to maintain; without any reason; is in effect what
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