om the imagination, we should be
able, by the examination of that system, to pronounce a certain
judgment in the present subject. Let it be taken for granted, that our
perceptions are broken, and interrupted, and however like, are still
different from each other; and let any one upon this supposition shew
why the fancy, directly and immediately, proceeds to the belief of
another existence, resembling these perceptions in their nature, but yet
continued, and uninterrupted, and identical; and after he has done this
to my satisfaction, I promise to renounce my present opinion. Mean while
I cannot forbear concluding, from the very abstractedness and difficulty
of the first supposition, that it is an improper subject for the fancy
to work upon. Whoever would explain the origin of the common opinion
concerning the continued and distinct existence of body, must take the
mind in its common situation, and must proceed upon the supposition,
that our perceptions are our only objects, and continue to exist even
when they are not perceived. Though this opinion be false, it is the
most natural of any, and has alone any primary recommendation to the
fancy.

As to the second part of the proposition, that the philosophical system
acquires all its influence on the imagination from the vulgar one; we
may observe, that this is a natural and unavoidable consequence of the
foregoing conclusion, that it has no primary recommendation to reason or
the imagination. For as the philosophical system is found by experience
to take hold of many minds, and in particular of all those, who reflect
ever so little on this subject, it must derive all its authority from
the vulgar system; since it has no original authority of its own.
The manner, in which these two systems, though directly contrary, are
connected together, may be explains, as follows.

The imagination naturally runs on in this train of thinking. Our
perceptions are our only objects: Resembling perceptions are the same,
however broken or uninterrupted in their appearance: This appealing
interruption is contrary to the identity: The interruption consequently
extends not beyond the appearance, and the perception or object really
continues to exist, even when absent from us: Our sensible perception
s have, therefore, a continued and uninterrupted existence. But as a
little reflection destroys this conclusion, that our perceptions have a
continued existence, by shewing that they have a dependen