touch them, might have suggested no such thing.’ That would really have been the case had our eyes been so framed as that the _maximum visibile_ should be less than the _minimum tangibile_; and, as a matter of constant experience, the greater visible extension suggests sometimes a greater, sometimes a less, tangible extension according to the degree of its strength or faintness, ‘being in its own nature equally fitted to bring into our minds the idea of small or great or no size at all, just as the words of a language are in their own nature indifferent to signify this or that thing, or nothing at all.’ (Ibid. secs. 62-64.) [1] Locke, Essay Book II. chap. xiii. sec. 2. [2] See below, paragraph 283 ... nor yet feel them. The ‘esse’ of body is the ‘percipi’. 160. So far, then, the conclusion merely is that body as external, and space as a relation between bodies or parts of a body, are not both seen and felt, but felt only; in other words, that it is only through the organs of touch that we receive, strictly speaking, impressions from without. This is all that the Essay on Vision goes to show; but according to the ‘Principles of Human Knowledge’ this conclusion was merely provisional. The object of touch does not, any more than the object of sight, ‘exist without the mind,’ nor is it ‘the image of an external thing.’ ‘In strict truth the ideas of sight, when by them we apprehend distance and things placed at a distance, do not suggest or mark out to us things actually existing at a distance, but only admonish us what ideas of touch will be imprinted in our minds at such and such distances of time, and in consequence of such and such actions’ (‘Principles of H. K.’ sec. 44). Whether, then, we speak of visible or tangible objects, the object _is_ the idea, its ‘esse is the percipi.’ Body is not a thing separate from the idea of touch, yet revealed by it; so far as it exists at all, it must either be that idea or be a succession of ideas of which that idea is suggestive. It follows that the notion of the real which identifies it with matter, as something external to and independent of consciousness, and which derives the reality of ideas from their relation to body as thus outward, must disappear. Must not, then, the distinction between the real and fantastic, between dreams and facts, disappear with it? What meaning is there in asking whether any given idea is real or not, unless a reference is implied to something other than the idea itself? [There are no paragraphs 161-169 in any edition or reprint. Tr] What then becomes of distinction between reality and fancy?