And our mind has been imbued from our infancy with a thousand other prejudices of the same sort which afterwards in our youth we forgot we had accepted without sufficient examination, and admitted as possessed of the highest truth and clearness, as if they had been known by means of our senses, or implanted in us by nature. LXXII. That the second cause of our errors is that we cannot forget these prejudices. And although now in our mature years, when the mind, being no longer wholly subject to the body, is not in the habit of referring all things to it, but also seeks to discover the truth of things considered in themselves, we observe the falsehood of a great many of the judgments we had before formed; yet we experience a difficulty in expunging them from our memory, and, so long as they remain there, they give rise to various errors. Thus, for example, since from our earliest years we imagined the stars to be of very small size, we find it highly difficult to rid ourselves of this imagination, although assured by plain astronomical reasons that they are of the greatest,--so prevailing is the power of preconceived opinion. LXXIII. The third cause is, that we become fatigued by attending to those objects which are not present to the senses; and that we are thus accustomed to judge of these not from present perception but from pre-conceived opinion. Besides, our mind cannot attend to any object without at length experiencing some pain and fatigue; and of all objects it has the greatest difficulty in attending to those which are present neither to the senses nor to the imagination: whether for the reason that this is natural to it from its union with the body, or because in our early years, being occupied merely with perceptions and imaginations, it has become more familiar with, and acquired greater facility in thinking in those modes than in any other. Hence it also happens that many are unable to conceive any substance except what is imaginable and corporeal, and even sensible. For they are ignorant of the circumstance, that those objects alone are imaginable which consist in extension, motion, and figure, while there are many others besides these that are intelligible; and they persuade themselves that nothing can subsist but body, and, finally, that there is no body which is not sensible. And since in truth we perceive no object such as it is by sense alone [but only by our reason exercised upon sensible objects], as will hereafter be clearly shown, it thus happens that the majority during life perceive nothing unless in a confused way. LXXIV. The fourth source of our errors is, that we attach our thoughts to words which do not express them with accuracy.