How We Know

18. But though it were possible that solid, figured, moveable Substances may exist without the Mind, corresponding to the Ideas we have of Bodies, yet how is it possible for us to know this?

Either we must know it by Sense, or by Reason.

As for our Senses, by them we have the Knowledge only of our Sensations, Ideas, or those things that are immediately perceived by Sense, call them what you will: But they do not inform us that things exist without the Mind, or unperceived, like to those which are perceived.

This the Materialists themselves acknowledge. It remains therefore that if we have any Knowledge at all of external Things, it must be by Reason, inferring their Existence from what is immediately perceived by Sense.

But what reason can induce us to believe the Existence of Bodies without the Mind, from what we perceive, since the very Patrons of Matter themselves do not pretend, there is any necessary Connexion betwixt them and our Ideas?

I say it is granted on all hands (and what happens in Dreams, Phrensies, and the like, puts it beyond dispute) that it is possible we might be affected with all the Ideas we have now, though no Bodies existed without, resembling them.

Hence it is evident the Supposition of external Bodies is not necessary for the producing our Ideas: Since it is granted they are produced sometimes, and might possibly be produced always in the same Order we see them in at present, without their Concurrence.

19. But though we might possibly have all our Sensations without them, yet perhaps it may be thought easier to conceive and explain the manner of their Production, by supposing external Bodies in their likeness rather than otherwise; and so it might be at least probable there are such things as Bodies that excite their Ideas in our Minds.

But neither can this be said; for though we give the Materialists their external Bodies, they by their own confession are never the nearer knowing how our Ideas are produced: Since they own themselves unable to comprehend in what manner Body can act upon Spirit, or how it is possible it should imprint any Idea in the Mind.

Hence it is evident the Production of Ideas or Sensations in our Minds, can be no reason why we should suppose Matter or corporeal Substances, since that is acknowledged to remain equally inexplicable with, or without this Supposition.

If therefore it were possible for Bodies to exist without the Mind, yet to hold they do so, must needs be a very precarious Opinion; since it is to suppose, without any reason at all, that God has created innumerable Beings that are intirely useless, and serve to no manner of purpose.

20. In short, if there were external Bodies, it is impossible we should ever come to know it; and if there were not, we might have the very same Reasons to think there were that we have now.

Suppose, what no one can deny possible, an Intelligence, without the help of external Bodies, to be affected with the same train of Sensations or Ideas that you are, imprinted in the same order and with like vividness in his Mind.

I ask whether that Intelligence hath not all the Reason to believe the Existence of corporeal Substances, represented by his Ideas, and exciting them in his Mind, that you can possibly have for believing the same thing? Of this there can be no Question; which one Consideration is enough to make any reasonable Person suspect the strength of whatever Arguments be may think himself to have, for the Existence of Bodies without the Mind.

21. Were it necessary to add any farther Proof against the Existence of Matter, after what has been said, I could instance several of those Errors and Difficulties (not to mention Impieties) which have sprung from that Tenet. It has occasioned numberless Controversies and Disputes in Philosophy, and not a few of far greater moment in Religion.

But I shall not enter into the detail of them in this Place, as well because I think, Arguments a Posteriori are unnecessary for confirming what has been, if I mistake not, sufficiently demonstrated a Priori, as because I shall hereafter find occasion to say somewhat of them.

22. I am afraid I have given cause to think me needlesly prolix in handling this Subject. For to what purpose is it to dilate on that which may be demonstrated with the utmost Evidence in a Line or two, to any one that is capable of the least Reflexion?

It is but looking into your own Thoughts, and so trying whether you can conceive it possible for a Sound, or Figure, or Motion, or Colour, to exist without the Mind, or unperceived.

This easy Trial may make you see, that what you contend for, is a downright Contradiction. Insomuch that I am content to put the whole upon this Issue; if you can but conceive it possible for one extended moveable Substance, or in general, for any one Idea or any thing like an Idea, to exist otherwise than in a Mind perceiving it, I shall readily give up the Cause: And as for all that compages of external Bodies which you contend for, I shall grant you its Existence, though you cannot either give me any Reason why you believe it exists, or assign any use to it when it is supposed to exist.

I say, the bare possibility of your Opinion’s being true, shall pass for an Argument that it is so.

23. But say you, surely there is nothing easier than to imagine Trees, for instance, in a Park, or Books existing in a Closet, and no Body by to perceive them.

I answer, you may so, there is no difficulty in it: But what is all this, I beseech you, more than framing in your Mind certain Ideas which you call Books and Trees, and the same time omitting to frame the Idea of any one that may perceive them?

But do not you your self perceive or think of them all the while? This therefore is nothing to the purpose: It only shews you have the Power of imagining or forming Ideas in your Mind; but it doth not shew that you can conceive it possible, the Objects of your Thought may exist without the Mind: To make out this, it is necessary that you conceive them existing unconceived or unthought of, which is a manifest Repugnancy.

When we do our utmost to conceive the Existence of external Bodies, we are all the while only contemplating our own Ideas. But the Mind taking no notice of it self, is deluded to think it can and doth conceive Bodies existing unthought of or without the Mind; though at the same time they are apprehended by or exist in it self. A little Attention will discover to any one the Truth and Evidence of what is here said, and make it unnecessary to insist on any other Proofs against the Existence of material Substance.

24. Is there an absolute Existence of sensible Objects in themselves, without the Mind?

These words are a direct Contradiction, or else nothing at all. And to convince others of this, I know no readier or fairer way, than to intreat they would calmly attend to their own Thoughts: And if by this Attention, the Emptiness or Repugnancy of those Expressions does appear, surely nothing more is requisite for their Conviction.

It is on this therefore that I insist, to wit, that the absolute Existence of unthinking Things are Words without a Meaning, or which include a Contradiction. This is what I repeat and inculcate, and earnestly recommend to the attentive Thoughts of the Reader.

25. All our Ideas, Sensations, or the things which we perceive, by whatsoever Names they may be distinguished, are visibly inactive, there is nothing of Power or Agency included in them. So that one Idea or Object of Thought cannot produce, or make any Alteration in another.

To be satisfied of the Truth of this, there is nothing else requisite but a bare Observation of our Ideas. For since they and every part of them exist only in the Mind, it follows that there is nothing in them but what is perceived. But whoever shall attend to his Ideas, whether of Sense or Reflexion, will not perceive in them any Power or Activity; there is therefore no such thing contained in them.

A little Attention will discover to us that the very Being of an Idea implies Passiveness and Inertness in it, insomuch that it is impossible for an Idea to do any thing, or, strictly speaking, to be the Cause of any thing: Neither can it be the Resemblance or Pattern of any active Being, as is evident from Sect. 8. Whence it plainly follows that Extension, Figure and Motion, cannot be the Cause of our Sensations.

To say therefore, that these are the effects of Powers resulting from the Configuration, Number, Motion, and Size of Corpuscles, must certainly be false.