235. Hume does not attempt to reject the conclusion directly. He had too much eye to the appearance of consistency for that. But, in professing to admit it, he wholly alters its significance. The passage in question must be quoted at length. ‘The 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. The 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 copied from nothing but an impression, and consequently must perfectly agree to it. To say the idea of extension agrees to anything is to say it is extended.’ Thus ‘there are impressions and ideas that are really extended.’ [1] [1] P. 523 [Book I, part IV., sec. V.] Yet the parts of space are co-existent not successive. 236. In order to a proper appreciation of this passage it is essential to bear in mind that Hume, so far as the usages of language would allow him, ignores all such differences in modes of consciousness as the Germans indicate by the distinction between ‘Empfindung’ and ‘Vorstellung,’ and by that between ‘Anschauung’ and ‘Begriff;’ or, more properly, that he expressly merges them in a mode of consciousness for which, according to the most consistent account that can be gathered from him, the most natural term would be ‘feeling.’ [1] It is true that Hume himself, admitting a distinction in the degree of vivacity with which this consciousness is at different times presented, inclines to restrict the term ‘feeling’ to its more vivacious stage, and to use ‘perception’ as the more general term, applicable whatever the degree of vivacity may be. [2] We must not allow him, however, in using this term to gain the advantage of a meaning which popular theory does, but his does not, attach to it. ‘Perception’ with him covers ‘idea’ as well as ‘impression;’ but nothing can be said of idea that cannot be said of impression, save that it is less lively, nor of impression that cannot be said of idea, save that it is more so. It is this explicit reduction of all consciousness virtually, if not in name, to feeling that brings to the surface the difficulties latent in Locke’s ‘idealism.’ These we have already traced at large; but they may be summed up in the question, How can feelings, as ‘particular in time’ or (which is the same) in ‘perpetual flux,’ constitute or represent a world of permanent relations? [3] The difficulty becomes more obvious, though not more real, when the relations in question are not merely themselves permanent, like those between natural phenomena,