lection draws the other
along with it, wherever the mind follows its first and most natural
tendency. But when we compare experiments, and reason a little upon
them, we quickly perceive, that the doctrine of the independent
existence of our sensible perceptions is contrary to the plainest
experience. This leads us backward upon our footsteps to perceive our
error in attributing a continued existence to our perceptions, and is
the origin of many very curious opinions, which we shall here endeavour
to account for.

It will first be proper to observe a few of those experiments, which
convince us, that our perceptions are not possest of any independent
existence. When we press one eye with a finger, we immediately perceive
all the objects to become double, and one half of them to be removed
from their common and natural position. But as we do not attribute to
continued existence to both these perceptions, and as they are both
of the same nature, we clearly perceive, that all our perceptions are
dependent on our organs, and the disposition of our nerves and
animal spirits. This opinion is confirmed by the seeming encrease and
diminution of objects, according to their distance; by the apparent
alterations in their figure; by the changes in their colour and other
qualities from our sickness and distempers: and by an infinite number
of other experiments of the same kind; from all which we learn, that
our sensible perceptions are not possest of any distinct or independent
existence.

The natural consequence of this reasoning should be, that our
perceptions have no more a continued than an independent existence; and
indeed philosophers have so far run into this opinion, that they change
their system, and distinguish, (as we shall do for the future) betwixt
perceptions and objects, of which the former are supposed to be
interrupted, and perishing, and different at every different return; the
latter to be uninterrupted, and to preserve a continued existence and
identity. But however philosophical this new system may be esteemed, I
assert that it is only a palliative remedy, and that it contains all the
difficulties of the vulgar system, with some others, that are peculiar
to itself. There are no principles either of the understanding or fancy,
which lead us directly to embrace this opinion of the double existence
of perceptions and objects, nor can we arrive at it but by passing
through the common hypothesis of the identity and c