PHIL. You acknowledge then G.o.d alone to be the cause of our ideas, and that He causes them at the presence of those occasions.
HYL. That is my opinion.
PHIL. Those things which you say are present to G.o.d, without doubt He perceives.
HYL. Certainly; otherwise they could not be to Him an occasion of acting.
PHIL. Not to insist now on your making sense of this hypothesis, or answering all the puzzling questions and difficulties it is liable to: I only ask whether the order and regularity observable in the series of our ideas, or the course of nature, be not sufficiently accounted for by the wisdom and power of G.o.d; and whether it doth not derogate from those attributes, to suppose He is influenced, directed, or put in mind, when and what He is to act, by an unthinking substance? And, lastly, whether, in case I granted all you contend for, it would make anything to your purpose; it not being easy to conceive how the external or absolute existence of an unthinking substance, distinct from its being perceived, can be inferred from my allowing that there are certain things perceived by the mind of G.o.d, which are to Him the occasion of producing ideas in us?
HYL. I am perfectly at a loss what to think, this notion of OCCASION seeming now altogether as groundless as the rest.
PHIL. Do you not at length perceive that in all these different acceptations of MATTER, you have been only supposing you know not what, for no manner of reason, and to no kind of use?
HYL. I freely own myself less fond of my notions since they have been so accurately examined. But still, methinks, I have some confused perception that there is such a thing as MATTER.
PHIL. Either you perceive the being of Matter immediately or mediately.
If immediately, pray inform me by which of the senses you perceive it. If mediately, let me know by what reasoning it is inferred from those things which you perceive immediately. So much for the perception. Then for the Matter itself, I ask whether it is object, SUBSTRATUM, cause, instrument, or occasion? You have already pleaded for each of these, shifting your notions, and making Matter to appear sometimes in one shape, then in another. And what you have offered hath been disapproved and rejected by yourself. If you have anything new to advance I would gladly bear it.
HYL. I think I have already offered all I had to say on those heads. I am at a loss what more to urge.
PHIL. And yet you are loath to part with your old prejudice. But, to make you quit it more easily, I desire that, beside what has been hitherto suggested, you will farther consider whether, upon supposition that Matter exists, you can possibly conceive how you should be affected by it. Or, supposing it did not exist, whether it be not evident you might for all that be affected with the same ideas you now are, and consequently have the very same reasons to believe its existence that you now can have.
HYL. I acknowledge it is possible we might perceive all things just as we do now, though there was no Matter in the world; neither can I conceive, if there be Matter, how it should produce" any idea in our minds. And, I do farther grant you have entirely satisfied me that it is impossible there should be such a thing as matter in any of the foregoing acceptations. But still I cannot help supposing that there is MATTER in some sense or other. WHAT THAT IS I do not indeed pretend to determine.
PHIL. I do not expect you should define exactly the nature of that unknown being. Only be pleased to tell me whether it is a Substance; and if so, whether you can suppose a Substance without accidents; or, in case you suppose it to have accidents or qualities, I desire you will let me know what those qualities are, at least what is meant by Matter"s supporting them?
HYL. We have already argued on those points. I have no more to say to them. But, to prevent any farther questions, let me tell you I at present understand by MATTER neither substance nor accident, thinking nor extended being, neither cause, instrument, nor occasion, but Something entirely unknown, distinct from all these.
PHIL. It seems then you include in your present notion of Matter nothing but the general abstract idea of ENt.i.tY.
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 Ent.i.ty 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 Ent.i.ty 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 ENt.i.tY, 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 SOMETHING IN GENERAL, which being interpreted proves NOTHING. So Matter comes to nothing. What think you, Hylas, is not this a fair summary of your whole proceeding?
HYL. Be that as it will, yet I still insist upon it, that our not being able to conceive a thing is no argument against its existence.
PHIL. That from a cause, effect, operation, sign, or other circ.u.mstance, there may reasonably be inferred the existence of a thing not immediately perceived; and that it were absurd for any man to argue against the existence of that thing, from his having no direct and positive notion of it, I freely own. But, where there is nothing of all this; where neither reason nor revelation induces us to believe the existence of a thing; where we have not even a relative notion of it; where an abstraction is made from perceiving and being perceived, from Spirit and idea: lastly, where there is not so much as the most inadequate or faint idea pretended to--I will not indeed thence conclude against the reality of any notion, or existence of anything; but my inference shall be, that you mean nothing at all; that you employ words to no manner of purpose, without any design or signification whatsoever.
And I leave it to you to consider how mere jargon should be treated.
HYL. To deal frankly with you, Philonous, your arguments seem in themselves unanswerable; but they have not so great an effect on me as to produce that entire conviction, that hearty acquiescence, which attends demonstration. I find myself relapsing into an obscure surmise of I know not what, MATTER.
PHIL. But, are you not sensible, Hylas, that two things must concur to take away all scruple, and work a plenary a.s.sent in the mind? Let a visible object be set in never so clear a light, yet, if there is any imperfection in the sight, or if the eye is not directed towards it, it will not be distinctly seen. And though a demonstration be never so well grounded and fairly proposed, yet, if there is withal a stain of prejudice, or a wrong bias on the understanding, can it be expected on a sudden to perceive clearly, and adhere firmly to the truth? No; there is need of time and pains: the attention must be awakened and detained by a frequent repet.i.tion of the same thing placed oft in the same, oft in different lights. I have said it already, and find I must still repeat and inculcate, that it is an unaccountable licence you take, in pretending to maintain you know not what, for you know not what reason, to you know not what purpose. Can this be paralleled in any art or science, any sect or profession of men? Or is there anything so barefacedly groundless and unreasonable to be met with even in the lowest of common conversation? But, perhaps you will still say, Matter may exist; though at the same time you neither know WHAT IS MEANT by MATTER, or by its EXISTENCE. This indeed is surprising, and the more so because it is altogether voluntary and of your own head, you not being led to it by any one reason; for I challenge you to shew me that thing in nature which needs Matter to explain or account for it.
HYL. THE REALITY of things cannot be maintained without supposing the existence of Matter. And is not this, think you, a good reason why I should be earnest in its defence?
PHIL. The reality of things! What things? sensible or intelligible?
HYL. Sensible things.
PHIL. My glove for example?
HYL. That, or any other thing perceived by the senses.
PHIL. But to fix on some particular thing. Is it not a sufficient evidence to me of the existence of this GLOVE, that I see it, and feel it, and wear it? Or, if this will not do, how is it possible I should be a.s.sured of the reality of this thing, which I actually see in this place, by supposing that some unknown thing, which I never did or can see, exists after an unknown manner, in an unknown place, or in no place at all? How can the supposed reality of that which is intangible be a proof that anything tangible really exists? Or, of that which is invisible, that any visible thing, or, in general of anything which is imperceptible, that a perceptible exists? Do but explain this and I shall think nothing too hard for you.
HYL. Upon the whole, I am content to own the existence of matter is highly improbable; but the direct and absolute impossibility of it does not appear to me.
PHIL. But granting Matter to be possible, yet, upon that account merely, it can have no more claim to existence than a golden mountain, or a centaur.
HYL. I acknowledge it; but still you do not deny it is possible; and that which is possible, for aught you know, may actually exist.
PHIL. I deny it to be possible; and have, if I mistake not, evidently proved, from your own concessions, that it is not. In the common sense of the word MATTER, is there any more implied than an extended, solid, figured, moveable substance, existing without the mind?
And have not you acknowledged, over and over, that you have seen evident reason for denying the possibility of such a substance?
HYL. True, but that is only one sense of the term MATTER.
PHIL. But is it not the only proper genuine received sense? And, if Matter, in such a sense, be proved impossible, may it not be thought with good grounds absolutely impossible? Else how could anything be proved impossible? Or, indeed, how could there be any proof at all one way or other, to a man who takes the liberty to unsettle and change the common signification of words?
HYL. I thought philosophers might be allowed to speak more accurately than the vulgar, and were not always confined to the common acceptation of a term.
PHIL. But this now mentioned is the common received sense among philosophers themselves. But, not to insist on that, have you not been allowed to take Matter in what sense you pleased? And have you not used this privilege in the utmost extent; sometimes entirely changing, at others leaving out, or putting into the definition of it whatever, for the present, best served your design, contrary to all the known rules of reason and logic? And hath not this shifting, unfair method of yours spun out our dispute to an unnecessary length; Matter having been particularly examined, and by your own confession refuted in each of those senses? And can any more be required to prove the absolute impossibility of a thing, than the proving it impossible in every particular sense that either you or any one else understands it in?
HYL. But I am not so thoroughly satisfied that you have proved the impossibility of Matter, in the last most obscure abstracted and indefinite sense.
PHIL. . When is a thing shewn to be impossible?
HYL. When a repugnancy is demonstrated between the ideas comprehended in its definition.