rceptions as distinct from ourselves,
that is as external to and independent of us; let us consider whether
they really do so, and whether this error proceeds from an immediate
sensation, or from some other causes.

To begin with the question concerning EXTERNAL existence, it may perhaps
be said, that setting aside the metaphysical question of the identity
of a thinking substance, our own body evidently belongs to us; and as
several impressions appear exterior to the body, we suppose them also
exterior to ourselves. The paper, on which I write at present, is beyond
my hand. The table is beyond the paper. The walls of the chamber beyond
the table. And in casting my eye towards the window, I perceive a great
extent of fields and buildings beyond my chamber. From all this it may
be infered, that no other faculty is required, beside the senses, to
convince us of the external existence of body. But to prevent this
inference, we need only weigh the three following considerations. First,
That, properly speaking, it is not our body we perceive, when we regard
our limbs and members, but certain impressions, which enter by the
senses; so that the ascribing a real and corporeal existence to these
impressions, or to their objects, is an act of the mind as difficult
to explain, as that which we examine at present. Secondly, Sounds, and
tastes, and smelts, though commonly regarded by the mind as continued
independent qualities, appear not to have any existence in extension,
and consequently cannot appear to the senses as situated externally
to the body. The reason, why we ascribe a place to them, shall be:
considered afterwards. Thirdly, Even our sight informs us not of
distance or outness (so to speak) immediately and without a certain
reasoning and experience, as is acknowledged by the most rational
philosophers.

As to the independency of our perceptions on ourselves, this can never
be an object of the senses; but any opinion we form concerning it, must
be derived from experience and observation: And we shall see afterwards,
that our conclusions from experience are far from being favourable to
the doctrine of the independency of our perceptions. Mean while we may
observe that when we talk of real distinct existences, we have commonly
more in our eye their independency than external situation in place,
and think an object has a sufficient reality, when its Being is
uninterrupted, and independent of the incessant revolutions, which