as of these different and
interrupted perceptions, is almost the same disposition of mind with
that in which we consider one constant and uninterrupted perception. It
is therefore very natural for us to mistake the one for the other.

[Footnote 9 This reasoning, it must be confest, is somewhat
abstruse, and difficult to be comprehended; but it is
remarkable, that this very difficulty may be converted into
a proof of the reasoning. We may observe, that there are two
relations, and both of them resemblances, which contribute
to our mistaking the succession of our interrupted
perceptions for an identical object. The first is, the
resemblance of the perceptions: The second is the
resemblance, which the act of the mind in surveying a
succession of resembling objects bears to that in surveying
an identical object. Now these resemblances we are apt to
confound with each other; and it is natural we shoud,
according to this very reasoning. But let us keep them
distinct, and we shall find no difficulty in conceiving the
precedent argument.]

The persons, who entertain this opinion concerning the identity of
our resembling perceptions, are in general an the unthinking and
unphilosophical part of mankind, (that is, all of us, at one time or
other) and consequently such as suppose their perceptions to be their
only objects, and never think of a double existence internal and
external, representing and represented. The very image, which is present
to the senses, is with us the real body; and it is to these interrupted
images we ascribe a perfect identity. But as the interruption of the
appearance seems contrary to the identity, and naturally leads us to
regard these resembling perceptions as different from each other, we
here find ourselves at a loss how to reconcile such opposite opinions.
The smooth passage of the imagination along the ideas of the resembling
perceptions makes us ascribe to them a perfect identity. The interrupted
manner of their appearance makes us consider them as so many resembling,
but still distinct beings, which appear after certain intervals. The
perplexity arising from this contradiction produces a propension to
unite these broken appearances by the fiction of a continued existence,
which is the third part of that hypothesis I proposed to explain.

Nothing is more certain from experience, than that any contradiction
either to t