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affirmative。 And； after all； this very point which you are now
resolved to maintain； without any reason； is in effect what you
have more than once during this discourse seen good reason to
give up。 But； to pass over all this； if I understand you rightly；
you say our ideas do not exist without the mind； but that they
are copies； images； or representations； of certain originals that
do？
。 You take me right。
。 They are then like external things？
。 They are。
。 Have those things a stable and permanent nature；
independent of our senses； or are they in a perpetual change；
upon our producing any motions in our bodies suspending；
exerting； or altering； our faculties or organs of sense？
。 Real things； it is plain； have a fixed and real
nature； which remains the same notwithstanding any change in our
senses； or in the posture and motion of our bodies； which indeed
may affect the ideas in our minds； but it were absurd to think
they had the same effect on things existing without the mind。
。 How then is it possible that things perpetually
fleeting and variable as our ideas should be copies or images of
anything fixed and constant？ Or； in other words； since all
sensible ｛206｝ qualities； as size； figure； colour； &c。； that is；
our ideas； are continually changing； upon every alteration in the
distance； medium； or instruments of sensation； how can any
determinate material objects be properly represented or painted
forth by several distinct things； each of which is so different
from and unlike the rest？ Or； if you say it resembles some one
only of our ideas； how shall we be able to distinguish the true
copy from all the false ones？
。 I profess； Philonous； I am at a loss。 I know not what
to say to this。
。 But neither is this all。 Which are material objects
in themselves perceptible or imperceptible？
。 Properly and immediately nothing can be perceived but
ideas。 All material things； therefore； are in themselves
insensible； and to be perceived only by our ideas。
。 Ideas then are sensible； and their archetypes or
originals insensible？
。 Right。
。 But how can that which is sensible be like that
which is insensible？ Can a real thing； in itself ； be
like a ； or a real thing； which is not ； be like
a ？ In a word； can anything be like a sensation or idea；
but another sensation or idea？
。 I must own； I think not。
。 Is it possible there should be any doubt on the
point？ Do。 you not perfectly know your own ideas？
。 I know them perfectly； since what I do not perceive
or know can be no part of my idea。
。 Consider； therefore； and examine them； and then tell
me if there be anything in them which can exist without the mind：
or if you can conceive anything like them existing without the
mind。
。 Upon inquiry； I find it is impossible for me to
conceive or understand how anything but an idea can be like an
idea。 And it is most evident that 。
。 You are therefore； by your principles； forced to
deny the of sensible things； since you made it to
consist in an absolute existence exterior to the mind。 That is to
say； you are a downright sceptic。 So I have gained my point；
which was to shew your principles led to Scepticism。 ｛207｝
。 For the present I am； if not entirely convinced； at
least silenced。
。 I would fain know what more you would require in
order to a perfect conviction。 Have you not had the liberty of
explaining yourself all manner of ways？ Were any little slips in
discourse laid hold and insisted on？ Or were you not allowed to
retract or reinforce anything you had offered； as best served
your purpose？ Hath not everything you could say been heard and
examined with all the fairness imaginable？ In a word have you not
in every point been convinced out of your own mouth？ And； if you
can at present discover any flaw in any of your former
concessions； or think of any remaining subterfuge； any new
distinction； colour； or comment whatsoever； why do you not
produce it？
。 A little patience； Philonous。 I am at present so
amazed to see myself ensnared； and as it were imprisoned in the
labyrinths you have drawn me into； that on the sudden it cannot
be expected I should find my way out。 You must give me time to
look about me and recollect myself。
。 Hark； is not this the college bell？
。 It rings for prayers。
。 We will go in then； if you please； and meet here
again tomorrow morning。 In the meantime； you may employ your
thoughts on this morning's discourse； and try if you can find any
fallacy in it； or invent any new means to extricate yourself。
。 Agreed。 ｛208｝
THE SECOND DIALOGUE
。 I beg your pardon； Philonous； for not meeting you
sooner。 All this morning my head was so filled with our late
conversation that I had not leisure to think of the time of the
day； or indeed of anything else。
。 I am glad you were so intent upon it； in hopes
if there were any mistakes in your concessions； or fallacies in
my reasonings from them； you will now discover them to me。
。 I assure you I have done nothing ever since I saw you
but search after mistakes and fallacies； and； with that view；
have minutely examined the whole series of yesterday's discourse：
but all in vain； for the notions it led me into； upon review；
appear still more clear and evident； and； the more I consider
them； the more irresistibly do they force my assent。
。 And is not this； think you； a sign that they are
genuine； that they proceed from nature； and are conformable to
right reason？ Truth and beauty are in this alike； that the
strictest survey sets them both off to advantage； while the false
lustre of error and disguise cannot endure being reviewed； or too
nearly inspected。
。 I own there is a great deal in what you say。 Nor can
any one be more entirely satisfied of the truth of those odd
consequences； so long as I have in view the reasonings that lead
to them。 But； when these are out of my thoughts； there seems； on
the other hand； something so satisfactory； so natural and
intelligible； in the modern way of explaining things that； I
profess； I know not how to reject it。
。 I know not what way you mean。
。 I mean the way of accounting for our sensations or
ideas。
。 How is that？
。 It is supposed the soul makes her residence in some
part of the brain； from which the nerves take their rise； and are
thence extended to all parts of the body； and that outward
objects； by the different impressions they make on the organs of
sense； communicate certain vibrative motions to the nerves； and
these being filled with spirits propagate them to the brain ｛209｝
or seat of the soul； which； according to the various impressions
or traces thereby made in the brain； is variously affected with
ideas。