ure. The result of all which is that we
are thrown into the most hopeless and abandoned scepticism. Now, give me
leave to ask you, First, Whether your referring ideas to certain
absolutely existing unperceived substances, as their originals, be not
the source of all this scepticism? Secondly, whether you are informed,
either by sense or reason, of the existence of those unknown originals?
And, in case you are not, whether it be not absurd to suppose them?
Thirdly, Whether, upon inquiry, you find there is anything distinctly
conceived or meant by the ABSOLUTE OR EXTERNAL EXISTENCE OF UNPERCEIVING
SUBSTANCES? Lastly, Whether, the premises considered, it be not the
wisest way to follow nature, trust your senses, and, laying aside all
anxious thought about unknown natures or substances, admit with the
vulgar those for real things which are perceived by the senses?

HYL. For the present, I have no inclination to the answering part. I
would much rather see how you can get over what follows. Pray are not the
objects perceived by the SENSES of one, likewise perceivable to
others present? If there were a hundred more here, they would all see the
garden, the trees, and flowers, as I see them. But they are not in the
same manner affected with the ideas I frame in my IMAGINATION. Does not
this make a difference between the former sort of objects and the latter?

PHIL. I grant it does. Nor have I ever denied a difference between the
objects of sense and those of imagination. But what would you infer from
thence? You cannot say that sensible objects exist unperceived, because
they are perceived by many.

HYL. I own I can make nothing of that objection: but it hath led me
into another. Is it not your opinion that by our senses we perceive only
the ideas existing in our minds?

PHIL. It is.

HYL. But the SAME idea which is in my mind cannot be in yours, or in
any other mind. Doth it not therefore follow, from your principles, that
no two can see the same thing? And is not this highly, absurd?

PHIL. If the term SAME be taken in the vulgar acceptation, it is
certain (and not at all repugnant to the principles I maintain) that
different persons may perceive the same thing; or the same thing or idea
exist in different minds. Words are of arbitrary imposition; and, since
men are used to apply the word SAME where no distinction or variety is
perceived, and I do not pretend to alter their perceptions, it follows
that, as men have