31. How are such a distinction and such a question to be reconciled with the attribution of existence to every idea? The answer of course will be, that when he speaks of ideas as not conforming to existence, and makes knowledge or the agreement of ideas with each other something different from their agreement with existence, he means and generally says ‘real actual existence,’ or the ‘existence of _things_,’ _i.e._ an existence, whatever it be, which is opposed to mere existence in consciousness. Doubtless he so means, but this implies that upon mere consciousness, or the simple presence of ideas, there has supervened a distinction, which has to be accounted for, of ideas from things which they represent on the one hand, and from a mind of which they are affections on the other. Even in the passage first quoted (Book II. chap. vii. sec. 7), where existence is ascribed to every idea, on looking closely we find this distinction obtruding itself, though without explicit acknowledgment. In the very same breath, so to speak, in which the idea of existence is said to be suggested by every idea, it is further described as being either of two considerations--either the consideration of an idea as actually in our mind, or of a thing as actually without us. Such considerations at once imply the supervention of that distinction between ‘mind’ and ‘thing,’ which gives a wholly new meaning to ‘existence.’ They are not, in truth, as Locke supposed, two separate considerations, one or other of which, as the case may be, is interchangeable with the ‘idea of existence.’ One is correlative with the other, and neither is the same as simple feeling. Considered as actually in the mind, the feeling is distinguished from the mind as an affection from the subject thereof, and just in virtue of this distinction is referred to a thing as the cause of the affection, or becomes representative of a thing. But for such consideration there would for us, if the doctrine of ideas means anything, be no ‘thing without us’ at all. To ‘consider things as actually without us’ is to consider them as causes of the ideas in our mind, and this is to have an idea of existence quite different from mere consciousness. It is to have an idea of it which at once suggests the question whether the existence is real or apparent; in other words, whether the thing, to which an affection of the mind is referred as its cause, is really its cause or no. By confusion of these two meanings, reality and its conditions are represented as given in simple feeling.