The first notion of space and extension is derived solely from the senses of sight and feeling; nor is there any thing, but what is coloured or tangible, that has parts disposed after such a manner, as to convey that idea. When we diminish or encrease a relish, it is not after the same manner that we diminish or encrease any visible object; and when several sounds strike our hearing at once, custom and reflection alone make us form an idea of the degrees of the distance and contiguity of those bodies, from which they are derived. Whatever marks the place of its existence either must be extended, or must be a mathematical point, without parts or composition. What is extended must have a particular figure, as square, round, triangular; none of which will agree to a desire, or indeed to any impression or idea, except to these two senses above-mentioned. Neither ought a desire, though indivisible, to be considered as a mathematical point.

For in that case it would be possible, by the addition of others, to make two, three, four desires, and these disposed and situated in such a manner, as to have a determinate length, breadth and thickness; which is evidently absurd.

It will not be surprising after this, if I deliver a maxim, which is condemned by several metaphysicians, and is esteemed contrary to the most certain principles of hum reason. This maxim is that an object may exist, and yet be no where: and I assert, that this is not only possible, but that the greatest part of beings do and must exist after this manner. An object may be said to be no where, when its parts are not so situated with respect to each other, as to form any figure or quantity; nor the whole with respect to other bodies so as to answer to our notions of contiguity or distance. Now this is evidently the case with all our perceptions and objects, except those of the sight and feeling. A moral reflection cannot be placed on the right or on the left hand of a passion, nor can a smell or sound be either of a circular or a square figure.

These objects and perceptions, so far from requiring any particular place, are absolutely incompatible with it, and even the imagination cannot attribute it to them. And as to the absurdity of supposing them to be no where, we may consider, that if the passions and sentiments appear to the perception to have any particular place, the idea of extension might be derived from them, as well as from the sight and touch; contrary to what we have already established. If they APPEAR not to have any particular place, they may possibly exist in the same manner; since whatever we conceive is possible.

It will not now be necessary to prove, that those perceptions, which are simple, and exist no where, are incapable of any conjunction in place with matter or body, which is extended and divisible; since it is impossible to found a relation but on some common quality. It may be better worth our while to remark, that this question of the local conjunction of objects does not only occur in metaphysical disputes concerning the nature of the soul, but that even in common life we have every moment occasion to examine it. Thus supposing we consider a fig at one end of the table, and an olive at the other, it is evident, that in forming the complex ideas of these substances, one of the most obvious is that of their different relishes; and it is as evident, that we incorporate and conjoin these qualities with such as are coloured and tangible. The bitter taste of the one, and sweet of the other are supposed to lie in the very visible body, and to be separated from each other by the whole length of the table. This is so notable and so natural an illusion, that it may be proper to consider the principles, from which it is derived.

Though an extended object be incapable of a conjunction in place with another, that exists without any place or extension, yet are they susceptible of many other relations. Thus the taste and smell of any fruit are inseparable from its other qualities of colour and tangibility; and whichever of them be the cause or effect, it is certain they are always co-existent. Nor are they only co-existent in general, but also co-temporary in their appearance in the mind; and it is upon the application of the extended body to our senses we perceive its particular taste and smell. These relations, then, of causation, and contiguity in the time of their appearance, betwixt the extended object and the quality, which exists without any particular place, must have such an effect on the mind, that upon the appearance of one it will immediately turn its thought to the conception of the other. Nor is this all.

We not only turn our thought from one to the other upon account of their relation, but likewise endeavour to give them a new relation, viz. that of a CONJUNCTION IN PLACE, that we may render the transition more easy and natural. For it is a quality, which I shall often have occasion to remark in human nature, and shall explain more fully in its proper place, that when objects are united by any relation, we have a strong propensity to add some new relation to them, in order to compleat the union. In our arrangement of bodies we never fail to place such as are resembling, in contiguity to each other, or at least in correspondent points of view: Why? but because we feel a satisfaction in joining the relation of contiguity to that of resemblance, or the resemblance of situation to that of qualities.

The effects this propensity have been[9] already observed in that resemblance, which we so readily suppose betwixt particular impressions and their external causes. But we shall not find a more evident effect of it, than in the present instance, where from the relations of causation and contiguity in time betwixt two objects, we feign likewise that of a conjunction in place, in order to strengthen the connexion.

[9] Sect. 2, towards the end.

But whatever confused notions we may form of an union in place betwixt an extended body, as a fig, and its particular taste, it is certain that upon reflection we must observe this union something altogether unintelligible and contradictory. For should we ask ourselves one obvious question, viz. if the taste, which we conceive to be contained in the circumference of the body, is in every part of it or in one only, we must quickly find ourselves at a loss, and perceive the impossibility of ever giving a satisfactory answer. We cannot rely, that it is only in one part: For experience convinces us, that every part has the same relish. We can as little reply, that it exists in every part: For then we must suppose it figured and extended; which is absurd and incomprehensible.

Here then we are influenced by two principles directly contrary to each other, viz. that inclination of our fancy by which we are determined to 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 qualities of a perception. Now the most obvious of all its qualities is extension. The perception consists of parts.

These parts are so situated, as to afford us the notion of distance and contiguity; of length, breadth, and thickness. The termination of these three dimensions is what we call figure. This figure is moveable, separable, and divisible. Mobility, and separability are the distinguishing properties of extended objects. And to cut short all disputes, the very idea of extension is copyed from nothing but an impression, and consequently must perfectly agree to it.

To say the idea of extension agrees to any thing, is to say it is extended.

The free-thinker may now triumph in his turn; and having found there are impressions and ideas really extended, may ask his antagonists, how they can incorporate a simple and indivisible subject with an extended perception? All the arguments of Theologians may here be retorted upon them. Is the indivisible subject, or immaterial substance, if you will, on the left or on the right hand of the perception? Is it in this particular part, or in that other? Is it in every part without being extended?

Or is it entire in any one part without deserting the rest? It is impossible to give any answer to these questions, but what will both be absurd in itself, and will account for the union of our indivisible perceptions with an extended substance.

This gives me an occasion to take a-new into consideration the question concerning the substance of the soul; and though I have condemned that question as utterly unintelligible, yet I cannot forbear proposing some farther reflections concerning it. I assert, that the doctrine of the immateriality, simplicity, and indivisibility of a thinking substance is a true atheism, and will serve to justify all those sentiments, for which Spinoza is so universally infamous. From this topic, I hope at least to reap one advantage, that my adversaries will not have any pretext to render the present doctrine odious by their declamations, when they see that they can be so easily retorted on them.