HYL. Ay, Philonous, but they suppose an external archetype, to which referring their several ideas they may truly be said to perceive the same thing. PHIL. And (not to mention your having discarded those archetypes) so may you suppose an external archetype on my principles;--EXTERNAL, _I_ MEAN, TO YOUR OWN MIND: though indeed it must be' supposed to exist in that Mind which comprehends all things; but then, this serves all the ends of IDENTITY, as well as if it existed out of a mind. And I am sure you yourself will not say it is less intelligible. HYL. You have indeed clearly satisfied me--either that there is no difficulty at bottom in this point; or, if there be, that it makes equally against both opinions. PHIL. But that which makes equally against two contradictory opinions can be a proof against neither. HYL. I acknowledge it. But, after all, Philonous, when I consider the substance of what you advance against SCEPTICISM, it amounts to no more than this: We are sure that we really see, hear, feel; in a word, that we are affected with sensible impressions. PHIL. And how are WE concerned any farther? I see this cherry, I feel it, I taste it: and I am sure NOTHING cannot be seen, or felt, or tasted: it is therefore real. Take away the sensations of softness, moisture, redness, tartness, and you take away the cherry, since it is not a being distinct from sensations. A cherry, I say, is nothing but a congeries of sensible impressions, or ideas perceived by various senses: which ideas are united into one thing (or have one name given them) by the mind, because they are observed to attend each other. Thus, when the palate is affected with such a particular taste, the sight is affected with a red colour, the touch with roundness, softness, &c. Hence, when I see, and feel, and taste, in such sundry certain manners, I am sure the cherry exists, or is real; its reality being in my opinion nothing abstracted from those sensations. But if by the word CHERRY, you mean an unknown nature, distinct from all those sensible qualities, and by its EXISTENCE something distinct from its being perceived; then, indeed, I own, neither you nor I, nor any one else, can be sure it exists. HYL. But, what would you say, Philonous, if I should bring the very same reasons against the existence of sensible things IN A MIND, which you have offered against their existing IN A MATERIAL SUBSTRATUM? PHIL. When I see your reasons, you shall hear what I have to say to them. HYL. Is the mind extended or unextended? PHIL. Unextended, without doubt. HYL. Do you say the things you perceive are in your mind? PHIL. They are. HYL. Again, have I not heard you speak of sensible impressions? PHIL. I believe you may.