cise notion of its degrees: And secondly
by showing, that though the capacity of the mind be not infinite, yet
we can at once form a notion of all possible degrees of quantity and
quality, in such a manner at least, as, however imperfect, may serve all
the purposes of reflection and conversation.

To begin with the first proposition, THAT THE MIND CANNOT FORM ANY
NOTION OF QUANTITY OR QUALITY WITHOUT FORMING A PRECISE NOTION OF
DEGREES OF EACH; we may prove this by the three following arguments.
First, We have observed, that whatever objects are different are
distinguishable, and that whatever objects are distinguishable are
separable by the thought and imagination. And we may here add, that
these propositions are equally true in the inverse, and that whatever
objects are separable are also distinguishable, and that whatever
objects are distinguishable, are also different. For how is it possible
we can separate what is not distinguishable, or distinguish what is not
different? In order therefore to know, whether abstraction implies a
separation, we need only consider it in this view, and examine, whether
all the circumstances, which we abstract from in our general ideas, be
such as are distinguishable and different from those, which we retain
as essential parts of them. But it is evident at first sight, that the
precise length of a line is not different nor distinguishable from the
line itself nor the precise degree of any quality from the quality.
These ideas, therefore, admit no more of separation than they do of
distinction and difference. They are consequently conjoined with
each other in the conception; and the general idea of a line,
notwithstanding all our abstractions and refinements, has in its
appearance in the mind a precise degree of quantity and quality; however
it may be made to represent others, which have different degrees of
both.

Secondly, it is contest, that no object can appear to the senses; or in
other words, that no impression can become present to the mind, without
being determined in its degrees both of quantity and quality. The
confusion, in which impressions are sometimes involved, proceeds only
from their faintness and unsteadiness, not from any capacity in the mind
to receive any impression, which in its real existence has no particular
degree nor proportion. That is a contradiction in terms; and even
implies the flattest of all contradictions, viz. that it is possible for
the same thing