incorporate the taste with the extended object, and
our reason, which shows us the impossibility of such an union. Being
divided betwixt these opposite principles, we renounce neither one nor
the other, but involve the subject in such confusion and obscurity, that
we no longer perceive the opposition. We suppose, that the taste exists
within the circumference of the body, but in such a manner, that it
fills the whole without extension, and exists entire in every part
without separation. In short, we use in our most familiar way of
thinking, that scholastic principle, which, when crudely proposed,
appears so shocking, of TOTUM IN TOTO & TOLUM IN QUALIBET PARTE: Which
is much the same, as if we should say, that a thing is in a certain
place, and yet is not there.

All this absurdity proceeds from our endeavouring to bestow a place on
what is utterly incapable of it; and that endeavour again arises from
our inclination to compleat an union, which is founded on causation,
and a contiguity of time, by attributing to the objects a conjunction in
place. But if ever reason be of sufficient force to overcome prejudice,
it is certain, that in the present case it must prevail. For we have
only this choice left, either to suppose that some beings exist without
any place; or that they are figured and extended; or that when they are
incorporated with extended objects, the whole is in the whole, and the
whole in every part. The absurdity of the two last suppositions proves
sufficiently the veracity of the first. Nor is there any fourth
opinion. For as to the supposition of their existence in the manner of
mathematical points, it resolves itself into the second opinion, and
supposes, that several passions may be placed in a circular figure,
and that a certain number of smells, conjoined with a certain number of
sounds, may make a body of twelve cubic inches; which appears ridiculous
upon the bare mentioning of it.

But though in this view of things we cannot refuse to condemn the
materialists, who conjoin all thought with extension; yet a little
reflection will show us equal reason for blaming their antagonists, who
conjoin all thought with a simple and indivisible substance. The most
vulgar philosophy informs us, that no external object can make itself
known to the mind immediately, and without the interposition of an
image or perception. That table, which just now appears to me, is only a
perception, and all its qualities are quali