[2] Book III. chap. iii. sec. 10. [3] For the germs of the distinction between outer and inner sense, see Locke’s Essay, Book II. chap. i. sec. 14: ‘This source of ideas (the perception of the operations of the mind) every man has wholly in himself; and though it be not sense, as having nothing to do with external objects, yet it is very like it, and might properly enough be called internal sense.’ For the notion of outer sense cf. Book II. chap. ix. sec. 6, where he is distinguishing the ideas of hunger and warmth, which he supposes children to receive in the womb from the ‘innate principles which some contend for.’ ‘These (the ideas of hunger and warmth) being the effects of sensation, are only from some affections of the body which happen to them there, and so depend on something exterior to the mind, not otherwise differing in their manner of production from other ideas derived from sense, but only in the precedency of time.’ Body and its qualities supposed to be outside consciousness. 99. According to the doctrine of primary qualities, as originally stated, the antithesis lies between body as it is in itself and body as it is for us, not between body as it is for us in ‘actual sensation,’ and body as it is for us according to ‘ideas in the mind.’ The primary qualities ‘are in bodies whether we perceive them or no.’ (Book II. chap. viii. sec. 23.) As he puts it elsewhere (Book II. chap. xxxi. sec. 2), it is just because ‘solidity and extension and the termination of it, figure, with motion and rest, whereof we have the ideas, would be really in the world as they are whether there were any sensible being to perceive them or no,’ that they are to be looked on as the _real_ modifications of matter. A change in them, unlike one in the secondary qualities, or such as is relative to sense, is a _real_ alteration _in body_. ‘Pound an almond, and the clear white colour will be altered into a dirty one, and the sweet taste into an oily one. What alteration can the beating of the pestle make in any body, but an alteration of the texture of it?’ (Book II. chap. viii. sec. 20.) It is implied then in the notion of the real as body that it should be outside consciousness. It is that which seems to remain when everything belonging to consciousness has been thought away. Yet it is brought within consciousness again by the supposition that it has qualities which copy themselves in our ideas and are ‘the exciting causes of all our various sensations from bodies.’ (Book II. chap. xxxi. sec. 3.) Again, however, the antithesis between the real and consciousness prevails, and the qualities of matter or body having been brought within the latter, are opposed to a ‘substance of body’--otherwise spoken of as ‘the nature, cause, or manner of producing the ideas of primary qualities’--which remains outside it, unknown and unknowable. (Book II. chap, xxiii. sec. 30, &c.) How can primary qualities be outside consciousness, and yet knowable?