7. SECOND ARGUMENT.[Note.]--From what has been said it follows there is NOT ANY OTHER SUBSTANCE THAN SPIRIT, or that which perceives. But, for the fuller proof of this point, let it be considered the sensible qualities are colour, figure, motion, smell, taste, etc., i.e. the ideas perceived by sense. Now, for an idea to exist in an unperceiving thing is a manifest contradiction, for TO HAVE AN IDEA IS ALL ONE AS TO PERCEIVE; that therefore wherein colour, figure, and the like qualities exist must perceive them; hence it is clear there can be no UNTHINKING substance or SUBSTRATUM of those ideas. [Note: Vide sect. iii. and xxv.] 8. OBJECTION.--ANSWER.--But, say you, though the ideas themselves do not exist without the mind, yet there may be things LIKE them, whereof they are copies or resemblances, which things exist without the mind in an unthinking substance. I ANSWER, an idea can be like nothing but an idea; a colour or figure can be like nothing but another colour or figure. If we look but never so little into our thoughts, we shall find it impossible for us to conceive a likeness except only between our ideas. Again, I ask whether those supposed originals or external things, of which our ideas are the pictures or representations, be themselves perceivable or no? If they are, THEN THEY ARE IDEAS and we have gained our point; but if you say they are not, I appeal to any one whether it be sense to assert a colour is like something which is invisible; hard or soft, like something which is intangible; and so of the rest. 9. THE PHILOSOPHICAL NOTION OF MATTER INVOLVES A CONTRADICTION.--Some there are who make a DISTINCTION betwixt PRIMARY and SECONDARY qualities. By the former they mean extension, figure, motion, rest, solidity or impenetrability, and number; by the latter they denote all other sensible qualities, as colours, sounds, tastes, and so forth. The ideas we have of these they acknowledge not to be the resemblances of anything existing without the mind, or unperceived, but they will have our ideas of the primary qualities to be patterns or images of things which exist without the mind, in an unthinking substance which they call MATTER. By MATTER, therefore, we are to understand an inert, senseless substance, in which extension, figure, and motion DO ACTUALLY SUBSIST. But it is evident from what we have already shown, that extension, figure, and motion are ONLY IDEAS EXISTING IN THE MIND, and that an idea can be like nothing but another idea, and that consequently neither they nor their archetypes can exist in an UNPERCEIVING substance. Hence, it is plain that the very notion of what is called MATTER or CORPOREAL SUBSTANCE, involves a contradiction in it.[Note.]