For other ideas, they are purely the effect of the same imagination, which have nothing real, and which are but the different modes of which this power is capable. For example, if the movement which objects impress upon the nerves by the means of the eyes is agreeable to the senses, we say that these objects are beautiful, that odors are good or bad, that tastes are sweet or bitter, that which we touch hard or soft, sounds, harsh or agreeable. According as odors, tastes or sounds strike and penetrate the senses, just so we find a belief that God is capable of taking pleasure in melody, that the celestial movements are a harmonious concert, proof evident that each one believes that things are such as they are imagined, or that the world is purely imaginary. That is why we should not be surprised if we rarely found two men of the same opinion, and some who glorify themselves in doubting everything. For while men have bodies which resemble each other in many particulars, they differ in some others, and it should not astonish us that what seems good to one appears bad to another: what pleases this one displeases the other, from which we may infer that opinions only differ by fancy, that understanding passes for little, and to conclude, things which happen every day are purely the effects of imagination. If one should consult the lights of understanding of philosophers he would have faith that everybody would agree to the truth, and that judgments would be more uniform and reasonable than they are. IX. It is then evident that all the reasons of which men are accustomed to avail themselves when they endeavor to explain Nature, are only methods of imagination which prove nothing less than they pretend, and because they have given to these reasons names so real that if they existed otherwise than in imagination I would not call them reasonable beings, but purely chimerical, seeing nothing more easy than to respond to arguments founded on these vulgar notions and which we oppose as follows.