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duce the general notion of matter. "I will not. affirm* (to repeat what I said in another แ place), that the attributes by which I am "acquainted with matter, are precisely "what they appear to be: it is my soul "which perceives them; they there. "fore bear a relation to the manner in "which my soul perceives them; they may & then, not be exactly that which they apis pear to be. But, most assuredly, that "which they appear to be, results necessa

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rily from what they are in themselves; "and from what I am in relation to them.. "As, therefore, I can affirm, respecting a "circle, the equality of its radii : so I can. "affirm respecting matter, that it is extend"ed and solid; or, to speak more accurate"ly, that there is something out of me, "which gives me the idea of solid extent.. "The attributes of matter, with which L ❝am acquainted, are therefore effects; I "observe these effects, although I am ignoThere may be other

rant of the causes. There

*Preface to the Analytical Essay..

"effects, of the existence of which I have "not the least suspicion: Does a blind man

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suspect the use of the prism? But I am at "least perfectly convinced that the effects, แ which are unknown to me, are not con"tradictory to those which I know."

I have explained, in Chap. ii. of Part' xiii. of the Phil. Pal. that material objects, in the eye of what I esteem true philosophy*, are simply mere phenomena, simple appearances, depending partly on our manner of seeing and conceiving ;-these phenomena, however, are no less real, permanent and invariable-they are no less the result of the immutable laws of our being. These phenomena, therefore, still remain a solid basis for our mode of reasoning.

Because, therefore, the objects of our sensations are not in themselves what they appear to be, it does not follow, that we cannot reason on those objects as if they were so. It is sufficient for us, that these appearanees never change. I might say

* The Philosophy of Leibnitz

still more:-if the* doctrine of an ideal world were strictly demonstrated, it would in no respect change the order ofour sensible ideas, nor the judgment we form of those ideas; the universe, though purely ideal, would not exist less to every individual soul; neither would it represent or offer the less to our soul, the same things, the same combinations, and the same succession of things, which we contemplate at present.

It is well known, that the pious and learned prelatet, who so openly declared himself the advocate of this singular system, affirmed, that it was of all systems the most favourable to that religion to which he dedicated his time and fortune.

If I pretended, therefore, that our state of ignorance concerning the particular nature of the objects of our sensations could weaken the testimony afforded to miraculous facts,

* A philosophical opinion which admits of no bodies in nature, and reduces every thing to ideas; a clear account of this singular doctrine may be seen, in Chap. xxxiii. of the Essay on Psychology.

Berkley, Bishop of Cloyne..

facts, I should necessarily bring myself to doubt of all physical truths, of those of na tural history, and of historical facts. Would so universal a Pyrrhonism be conformable to reason? I should have said, even to common sense?

I shall say nothing as to the illusion of the senses: because I have supposed the miraculous facts were palpable, numerous, and diversified; such, in fine, as not to admit of a doubt concerning their certainty. It would, besides, be very unreasonable to argue concerning the illusion of the senses, whilst we treat of facts, which may have been examined, and which I suppose to have been examined, by several senses.

CHAP. VII.

EXPERIENCE SET IN OPPOSITION TO ITSELF..
NEW OBJECTIONS TO TESTIMONIAL PROOF..
ANSWER.

A

FTER all, á question presents itself, Have I not granted too much in favour of testimony? Is not my reasoning erroneous? Have I sufficiently doubted? I am convinced of the veracity of men, merely by the knowledge I have acquired of men that knowledge is supported by experience; yet it is experience itself which contradicts the physical possibility of miracles. Thus I have experience in opposition to experience.-How then am I to decide between two experiences so greatly in opposition to each other?

In this case I discover distinctions, which arise from the nature of the subject, and which I shall attempt to develope. As I

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