al, and it is in this reference that
Berkeley and Hume, for instance, speak of ideas of sense, such as the
colour blue, the heat of the fire, the pain of a blow. These,
constituting the bulk of the Presentment, they distinguish from what
Berkeley called ideas of the imagination--those stimulated or
originated, or, as he said, "excited," by the intelligence itself.
Whilst he contended that both classes are ideal or subjective, in
respect that they are constituents of the Presentment, the latter have
an additional title to subjectivity in respect of their origin, and
constitute what are called "ideas" when the word is used in
contra-distinction to "sensations"--such pure ideas occurring in
response to a subjective impulse.

On the other hand, there is a sense in which the Presentment is, if not
real, at least actual and objective.

So far as we know, Intelligence never develops except in conjunction
with an organism--that is, in vital relation with physical Energy. My
Presentment is constituted by the occurrence and depends upon the
continuance of the transmutations or operations proceeding at the
related point in the energetic system. Even pure ideas, though
subjective not only in regard to aspect but in regard to their origin,
are objective in respect that they also consist in an energetic
transmutation.

Herein lies the germ of truth to be discovered even in the unintelligent
dogmatism of those philosophers who assert the absolute Reality of my
Presentment, as such--not merely its actuality. It is comparatively
seldom, however, either in Science or Philosophy, that we meet a thinker
prepared to go as far as that. Most take refuge in a distinction between
primary and secondary qualities of bodies, classing my sensations as
non-resembling secondary qualities, which they admit cannot be conceived
to exist without the mind in the form in which they make up my
Presentment, but reserving five or six primary qualities--solidity,
extension, figure, motion, rest--which they conceive to exist
independently, just as they enter into my Presentment. In point of fact,
however, these so-called primary qualities are not the names of
intuitions, but are abstractions or generalisations of the most general
and necessary elements of my active Experience by reference to which I
mentally construct my world. The transmutations of Energy are not a
never-repeated accidental kaleidoscope. They proceed according to
constant, definite, measur