ot bitterness some kind of uneasiness or pain?

HYL. I grant it.

PHIL. If therefore sugar and wormwood are unthinking corporeal
substances existing without the mind, how can sweetness and bitterness,
that is, Pleasure and pain, agree to them?

HYL. Hold, Philonous, I now see what it was delude time. You asked
whether heat and cold, sweetness at were not particular sorts of pleasure
and pain; to which simply, that they were. Whereas I should have thus
distinguished: those qualities, as perceived by us, are pleasures or pair
existing in the external objects. We must not therefore conclude
absolutely, that there is no heat in the fire, or sweetness in the sugar,
but only that heat or sweetness, as perceived by us, are not in the fire
or sugar. What say you to this?

PHIL. I say it is nothing to the purpose. Our discourse proceeded
altogether concerning sensible things, which you defined to be, THE
THINGS WE IMMEDIATELY PERCEIVE BY OUR SENSES. Whatever other qualities,
therefore, you speak of as distinct from these, I know nothing of them,
neither do they at all belong to the point in dispute. You may, indeed,
pretend to have discovered certain qualities which you do not perceive,
and assert those insensible qualities exist in fire and sugar. But what
use can be made of this to your present purpose, I am at a loss to
conceive. Tell me then once more, do you acknowledge that heat and cold,
sweetness and bitterness (meaning those qualities which are perceived by
the senses), do not exist without the mind?

HYL. I see it is to no purpose to hold out, so I give up the cause as
to those mentioned qualities. Though I profess it sounds oddly, to say
that sugar is not sweet.

PHIL. But, for your farther satisfaction, take this along with you:
that which at other times seems sweet, shall, to a distempered palate,
appear bitter. And, nothing can be plainer than that divers persons
perceive different tastes in the same food; since that which one man
delights in, another abhors. And how could this be, if the taste was
something really inherent in the food?

HYL. I acknowledge I know not how.

PHIL. In the next place, ODOURS are to be considered. And, with
regard to these, I would fain know whether what hath been said of
tastes doth not exactly agree to them? Are they not so many pleasing or
displeasing sensations?

HYL. They are.

PHIL. Can you then conceive it possible that they should exist in an
unperceiving