"If we suppose only matter and motion first or eternal, thought can never begin to be. For it is impossible to conceive that matter, either with or without motion, could have originally in and from itself sense, perception, and knowledge; as is evident from hence, that then sense, perception, and knowledge must be a property eternally inseparable from matter and every particle of it." There is a double fallacy here. In the first place, conceivability is made the unconditional test of possibility; and, in the next place, it is asserted that unless every particle of matter can think, no collocation of such particles can possibly do so. This latter fallacy is further insisted upon thus:--"If they will not allow matter as matter, that is, every particle of matter, to be as well cogitative as extended, they will have as hard a task to make out to their own reasons a cogitative being out of incogitative particles, as an extended being out of unextended parts, if I may so speak.... Every particle of matter, as matter, is capable of all the same figures and motions of any other, and I challenge any one in his thoughts to add anything else to one above another." Now, as we have seen, Locke himself has shown in his other trains of argument that this challenge is thoroughly futile as a refutation of possibilities; but the point to which I now wish to draw attention is this--It does not follow because certain and highly complex collocations of material particles may be supposed capable of thinking, that therefore every particle of matter must be regarded as having this attribute. We have innumerable analogies in nature of a certain collocation of matter and force producing certain results which another somewhat similar collocation could not produce: in such cases we do not assume that all the resulting attributes of the one collocation must be presented also by the other--still less that these resulting attributes must belong to the primary qualities of matter and force. Hence, it is not fair to assume that thought must either be inherent in every particle of matter, or else not producible by any possible collocation of such particles, unless it has previously been shown that so to produce it by any possible collocation is in the nature of things impossible. But no one could refute this fallacy better than Locke himself has done in some of the passages already quoted from his other train of reasoning.