s agreeable to the
imagination, in attributing a continued existence to something else,
which we call objects. This philosophical system, therefore, is the
monstrous offspring of two principles, which are contrary to each
other, which are both at once embraced by the mind, and which are unable
mutually to destroy each other. The imagination tells us, that our
resembling perceptions have a continued and uninterrupted existence, and
are not annihilated by their absence. Reflection tells us, that even our
resembling perceptions are interrupted in their existence, and different
from each other. The contradiction betwixt these opinions we elude by a
new fiction, which is conformable to the hypotheses both of reflection
and fancy, by ascribing these contrary qualities to different
existences; the interruption to perceptions, and the continuance to
objects. Nature is obstinate, and will not quit the field, however
strongly attacked by reason; and at the same time reason is so clear
in the point, that there is no possibility of disguising her. Not being
able to reconcile these two enemies, we endeavour to set ourselves at
ease as much as possible, by successively granting to each whatever
it demands, and by feigning a double existence, where each may find
something, that has all the conditions it desires. Were we fully
convinced, that our resembling perceptions are continued, and identical,
and independent, we should never run into this opinion of a double
existence, since we should find satisfaction in our first supposition,
and would not look beyond. Again, were we fully convinced, that our
perceptions are dependent, and interrupted, and different, we should be
as little inclined to embrace the opinion of a double existence;
since in that case we should clearly perceive the error of our first
supposition of a continued existence, and would never regard it any
farther. It is therefore from the intermediate situation of the mind,
that this opinion arises, and from such an adherence to these two
contrary principles, as makes us seek some pretext to justify our
receiving both; which happily at last is found in the system of a double
existence.

Another advantage of this philosophical system is its similarity to the
vulgar one; by which means we can humour our reason for a moment,
when it becomes troublesome and sollicitous; and yet upon its least
negligence or inattention, can easily return to our vulgar and natural
notions. Acc