Hyl. None at all.
Phil. Pray tell me if the case stands not thus:—At first, from a belief of material substance, you would have it that the immediate objects existed without the mind; then that they are archetypes; then causes; next instruments; then occasions: lastly, something in general, which being interpreted proves nothing. So Matter comes to nothing. What think you, Hylas, is not this a fair summary of your whole proceeding?
Hyl. Be that as it will, yet I still insist upon it, that our not being able to conceive a thing is no argument against its existence.
Phil. That from a cause, effect, operation, sign, or other circumstance, there may reasonably be inferred the existence of a thing not immediately perceived; and that it were absurd for any man to argue against the existence of that thing, from his having no direct and positive notion of it, I freely own. But, where there is nothing of all this; where neither reason nor revelation induces us to believe the existence of a thing; where we have not even a relative notion of it; where an abstraction is made from perceiving and being perceived, from Spirit and idea: lastly, where there is not so much as the most inadequate or faint idea pretended to—I will not indeed thence conclude against the reality of any notion, or existence of anything; but my inference shall be, that you mean nothing at all; that you employ words to no manner of purpose, without [pg 438] any design or signification whatsoever. And I leave it to you to consider how mere jargon should be treated.
Hyl. To deal frankly with you, Philonous, your arguments seem in themselves unanswerable; but they have not so great an effect on me as to produce that entire conviction, that hearty acquiescence, which attends demonstration[845]. I find myself still relapsing into an obscure surmise of I know not what, matter.
Phil. But, are you not sensible, Hylas, that two things must concur to take away all scruple, and work a plenary assent in the mind? Let a visible object be set in never so clear a light, yet, if there is any imperfection in the sight, or if the eye is not directed towards it, it will not be distinctly seen. And though a demonstration be never so well grounded and fairly proposed, yet, if there is withal a stain of prejudice, or a wrong bias on the understanding, can it be expected on a sudden to perceive clearly, and adhere firmly to the truth? No; there is need of time and pains: the attention must be awakened and detained by a frequent repetition of the same thing placed oft in the same, oft in different lights. I have said it already, and find I must still repeat and inculcate, that it is an unaccountable licence you take, in pretending to maintain you know not what, for you know not what reason, to you know not what purpose. Can this be paralleled in any art or science, any sect or profession of men? Or is there anything so barefacedly groundless and unreasonable to be met with even in the lowest of common conversation? But, perhaps you will still say, Matter may exist; though at the same time you neither know what is meant by Matter, or by its existence. This indeed is surprising, and the more so because it is altogether voluntary [[846] and of your own [pg 439] head], you not being led to it by any one reason; for I challenge you to shew me that thing in nature which needs Matter to explain or account for it.
Hyl. The reality of things cannot be maintained without supposing the existence of Matter. And is not this, think you, a good reason why I should be earnest in its defence?
Phil. The reality of things! What things? sensible or intelligible?
Hyl. Sensible things.
Phil. My glove for example?