ended
with, as being altogether indifferent to their demonstrations. But, when
laying aside the words, they contemplate the bare ideas, I believe you
will find, they are not the pure abstracted ideas of extension.

HYL. But what say you to PURE INTELLECT? May not abstracted ideas be
framed by that faculty?

PHIL. Since I cannot frame abstract ideas at all, it is plain I cannot
frame them by the help of PURE INTELLECT; whatsoever faculty you
understand by those words. Besides, not to inquire into the nature of
pure intellect and its spiritual objects, as VIRTUE, REASON, GOD,
or the like, thus much seems manifest--that sensible things are only to
be perceived by sense, or represented by the imagination. Figures,
therefore, and extension, being originally perceived by sense, do not
belong to pure intellect: but, for your farther satisfaction, try if you
can frame the idea of any figure, abstracted from all particularities of
size, or even from other sensible qualities.

HYL. Let me think a little--I do not find that I can.

PHIL. And can you think it possible that should really exist in nature
which implies a repugnancy in its conception?

HYL. By no means.

PHIL. Since therefore it is impossible even for the mind to disunite
the ideas of extension and motion from all other sensible qualities, doth
it not follow, that where the one exist there necessarily the other exist
likewise?

HYL. It should seem so.

PHIL. Consequently, the very same arguments which you admitted as
conclusive against the Secondary Qualities are, without any farther
application of force, against the Primary too. Besides, if you will trust
your senses, is it not plain all sensible qualities coexist, or to them
appear as being in the same place? Do they ever represent a motion, or
figure, as being divested of all other visible and tangible qualities?

HYL. You need say no more on this head. I am free to own, if there be
no secret error or oversight in our proceedings hitherto, that all
sensible qualities are alike to be denied existence without the mind.
But, my fear is that I have been too liberal in my former concessions, or
overlooked some fallacy or other. In short, I did not take time to think.

PHIL. For that matter, Hylas, you may take what time you please in
reviewing the progress of our inquiry. You are at liberty to recover any
slips you might have made, or offer whatever you have omitted which makes
for your first opinio