e.

PHIL. It seems then you include in your present notion of Matter
nothing but the general abstract idea of ENTITY.

HYL. Nothing else; save only that I super-add to this general idea the
negation of all those particular things, qualities, or ideas, that I
perceive, imagine, or in anywise apprehend.

PHIL. Pray where do you suppose this unknown Matter to exist?

HYL. Oh Philonous! now you think you have entangled me; for, if I say
it exists in place, then you will infer that it exists in the mind, since
it is agreed that place or extension exists only in the mind. But I am
not ashamed to own my ignorance. I know not where it exists; only I am
sure it exists not in place. There is a negative answer for you. And you
must expect no other to all the questions you put for the future about
Matter.

PHIL. Since you will not tell me where it exists, be pleased to inform
me after what manner you suppose it to exist, or what you mean by its
EXISTENCE?

HYL. It neither thinks nor acts, neither perceives nor is perceived.

PHIL. But what is there positive in your abstracted notion of its
existence?

HYL. Upon a nice observation, I do not find I have any positive notion
or meaning at all. I tell you again, I am not ashamed to own my
ignorance. I know not what is meant by its EXISTENCE, or how it exists.

PHIL. Continue, good Hylas, to act the same ingenuous part, and tell me
sincerely whether you can frame a distinct idea of Entity in general,
prescinded from and exclusive of all thinking and corporeal beings, all
particular things whatsoever.

HYL. Hold, let me think a little--I profess, Philonous, I do not find
that I can. At first glance, methought I had some dilute and airy notion
of Pure Entity in abstract; but, upon closer attention, it hath quite
vanished out of sight. The more I think on it, the more am I confirmed in
my prudent resolution of giving none but negative answers, and not
pretending to the least degree of any positive knowledge or conception of
Matter, its WHERE, its HOW, its ENTITY, or anything belonging to
it.

PHIL. When, therefore, you speak of the existence of Matter, you have
not any notion in your mind?

HYL. None at all.

PHIL. Pray tell me if the case stands not thus--At first, from a belief
of material substance, you would have it that the immediate objects
existed without the mind; then that they are archetypes; then causes;
next instruments; then occasions: lastly SOMET