this separate and distinct existence. Now what idea have we of these bodies? The ideas of colours, sounds, and other secondary qualities are excluded. The idea of motion depends on that of extension, and the idea of extension on that of solidity. 'Tis impossible, therefore, that the idea of solidity can depend on either of them. For that wou'd be to run in a circle, and make one idea depend on another, while at the same time the latter depends on the former. Our modern philosophy, therefore, leaves us no just nor satisfactory idea of solidity; nor consequently of matter.
This argument will appear entirely conclusive to every one that comprehends it; but because it may seem abstruse and intricate to the generality of readers, I hope to be excus'd, if I endeavour to render it more obvious by some variation of the expression. In order to form an idea of solidity, we must conceive two bodies pressing on each other without any penetration; and 'tis impossible to arrive at this idea, when we confine ourselves to one object, much more without conceiving any. Two non-entities cannot exclude each other from their places; because they never possess any place, nor can be endow'd with any quality. Now I ask, what idea do we form of these bodies or objects, to which we suppose solidity to belong? To say, that we conceive them merely as solid, is to run on in infinitum. To affirm, that we paint them out to ourselves as extended, either resolves all into a false idea, or returns in a circle. Extension must necessarily be consider'd either as colour'd, which is a false idea; or as solid, which brings us back to the first question. We may make the same observation concerning mobility and figure; and upon the whole must conclude, that after the exclusion of colours, sounds, heat and cold from the rank of external existences, there remains nothing, which can afford us a just and consistent idea of body.
Add to this, that, properly speaking, solidity or impenetrability is nothing, but an impossibility of annihilation, as [1]has
- ↑ Part II. sect. 4.
