we
are conscious of in ourselves.

Thus to resume what I have said concerning the senses; they give us no
notion of continued existence, because they cannot operate beyond the
extent, in which they really operate. They as little produce the opinion
of a distinct existence, because they neither can offer it to the mind
as represented, nor as original. To offer it as represented, they must
present both an object and an image. To make it appear as original, they
must convey a falshood; and this falshood must lie in the relations and
situation: In order to which they must be able to compare the object
with ourselves; and even in that case they do not, nor is it possible
they should, deceive us. We may, therefore, conclude with certainty,
that the opinion of a continued and of a distinct existence never arises
from the senses.

To confirm this we may observe, that there are three different kinds of
impressions conveyed by the senses. The first are those of the figure,
bulk, motion and solidity of bodies. The second those of colours,
tastes, smells, sounds, heat and cold. The third are the pains and
pleasures, that arise from the application of objects to our bodies, as
by the cutting of our flesh with steel, and such like. Both philosophers
and the vulgar suppose the first of these to have a distinct continued
existence. The vulgar only regard the second as on the same footing.
Both philosophers and the vulgar, again, esteem the third to be merely
perceptions and consequently interrupted and dependent beings.

Now it is evident, that, whatever may be our philosophical opinion,
colours, Sounds, heat and cold, as far as appears to the senses, exist
after the same manner with motion and solidity, and that the difference
we make betwixt them in this respect, arises not from the mere
perception. So strong the prejudice for the distinct continued existence
Of the former qualities, that when the contrary opinion is advanced by
modern philosophers, people imagine they can almost refute it from
their feeling and experience, and that their very senses contradict this
philosophy. It is also evident, that colours, sounds, &c. are originally
on the same footing with the pain that arises from steel, and pleasure
that proceeds from a fire; and that the difference betwixt them is
founded neither on perception nor reason, but on the imagination. For
as they are confest to be, both of them, nothing but perceptions arising
from the particu