We may begin with observing, that the difficulty in the present case is not concerning the matter of fact, or whether the mind forms such a conclusion concerning the continued existence of its perceptions, but only concerning the manner in which the conclusion is formed, and principles from which it is derived. 'Tis certain that almost all mankind, and even philosophers themselves, for the greatest part of their lives, take their perceptions to be their only objects, and suppose that the very being which is intimately present to the mind, is the real body or material existence. 'Tis also certain that this very perception or object is supposed to have a continued uninterrupted being, and neither to be annihilated by our absence, nor to be brought into existence by our presence. When we are absent from it, we say it still exists, but that we do not feel, we do not see it. When we are present, we say we feel or see it. Here then may arise two questions; _first_, how we can satisfy ourselves in supposing a perception to be absent from the mind without being annihilated. _Secondly_, after what manner we conceive an object to become present to the mind, without some new creation of a perception or image; and what we mean by this _seeing_, and _feeling_, and _perceiving_. As to the first question, we may observe, that what we call a _mind_, is nothing but a heap or collection of different perceptions, united together by certain relations, and supposed, though falsely, to be endowed with a perfect simplicity and identity. Now, as every perception is distinguishable from another, and may be considered as separately existent; it evidently follows, that there is no absurdity in separating any particular perception from the mind; that is, in breaking off all its relations with that connected mass of perceptions which constitute a thinking being.