Yet this Principle, notwithstanding its intuitive certainty, needs to be evoked by reflection from the latency in which it lies concealed, in the confused thought of the unreflecting. It is only gradually, and with the help of reasoning, that the world presented to the senses is distinctly recognised in this its deepest and truest reality. And even when we see that the phenomena _immediately_ presented to our senses need to be realised in percipient experience, in order to be concretely real, we are ready to ask whether there may not be substances _like_ the things so presented, which can exist “without mind,” or in a wholly material way (sect. 8). Nay, are there not _some_ of the phenomena immediately presented to our senses which do not need living mind to make them real? It is allowed by Locke and others that all those qualities of matter which are called _secondary_ cannot be wholly material, and that living mind is indispensable for _their_ realisation in nature; but Locke and the rest argue, that this is not so with the qualities which they call _primary_, and which they regard as of the essence of matter. Colours, sounds, tastes, smells are all allowed to be not wholly material; but are not the size, shape, situation, solidity, and motion of bodies qualities that are real without need for the realising agency of any Mind or Spirit in the universe, and which would continue to be what they are now if all Spirit, divine or human, ceased to exist? The supposition that some of the phenomena of what is called Matter can be real, and yet wholly material, is discussed in sections 9-15, in which it is argued that the things of sense cannot exist really, in _any_ of their manifestations, unless they are brought into reality in some percipient life and experience. It is held impossible that any quality of matter can have the reality which we all attribute to it, unless it is spiritually realised (sect. 15).