HYL. Well then, let it not be called Matter, since you will have it so, but some THIRD NATURE distinct from Matter and Spirit. For what reason is there why you should call it Spirit? Does not the notion of spirit imply that it is thinking, as well as active and unextended? PHIL. My reason is this: because I have a mind to have some notion of meaning in what I say: but I have no notion of any action distinct from volition, neither can I conceive volition to be anywhere but in a spirit: therefore, when I speak of an active being, I am obliged to mean a Spirit. Beside, what can be plainer than that a thing which hath no ideas in itself cannot impart them to me; and, if it hath ideas, surely it must be a Spirit. To make you comprehend the point still more clearly if it be possible, I assert as well as you that, since we are affected from without, we must allow Powers to be without, in a Being distinct from ourselves. So far we are agreed. But then we differ as to the kind of this powerful Being. I will have it to be Spirit, you Matter, or I know not what (I may add too, you know not what) Third Nature. Thus, I prove it to be Spirit. From the effects I see produced, I conclude there are actions; and, because actions, volitions; and, because there are volitions, there must be a WILL. Again, the things I perceive must have an existence, they or their archetypes, out of MY mind: but, being ideas, neither they nor their archetypes can exist otherwise than in an understanding; there is therefore an UNDERSTANDING. But will and understanding constitute in the strictest sense a mind or spirit. The powerful cause, therefore, of my ideas is in strict propriety of speech a SPIRIT. HYL. And now I warrant you think you have made the point very clear, little suspecting that what you advance leads directly to a contradiction. Is it not an absurdity to imagine any imperfection in God? PHIL. Without a doubt. HYL. To suffer pain is an imperfection? PHIL. It is. HYL. Are we not sometimes affected with pain and uneasiness by some other Being? PHIL. We are. HYL. And have you not said that Being is a Spirit, and is not that Spirit God? PHIL. I grant it. HYL. But you have asserted that whatever ideas we perceive from without are in the mind which affects us. The ideas, therefore, of pain and uneasiness are in God; or, in other words, God suffers pain: that is to say, there is an imperfection in the Divine nature: which, you acknowledged, was absurd. So you are caught in a plain contradiction.