This is one view which may be taken of the subject. But there is also another, and a different view. It may be said, that it is true we _know_ nothing of sensible objects, except the sensations they excite in us; that the fact of our receiving from snow the particular sensation which is called a sensation of white, is the _ground_ on which we ascribe to that substance the quality whiteness; the sole proof of its possessing that quality. But because one thing may be the sole evidence of the existence of another thing, it does not follow that the two are one and the same. The attribute whiteness (it may be said) is not the fact of our receiving the sensation, but something in the object itself; a _power_ inherent in it; something _in virtue_ of which the object produces the sensation. And when we affirm that snow possesses the attribute whiteness, we do not merely assert that the presence of snow produces in us that sensation, but that it does so through, and by reason of, that power or quality. For the purposes of logic it is not of material importance which of these opinions we adopt. The full discussion of the subject belongs to the other department of scientific inquiry, so often alluded to under the name of metaphysics; but it may be said here, that for the doctrine of the existence of a peculiar species of entities called qualities, I can see no foundation except in a tendency of the human mind which is the cause of many delusions. I mean, the disposition, wherever we meet with two names which are not precisely synonymous, to suppose that they must be the names of two different things; whereas in reality they may be names of the same thing viewed in two different lights, which is as much as to say under different suppositions as to surrounding circumstances. Because _quality_ and _sensation_ cannot be put indiscriminately one for the other, it is supposed that they cannot both signify the same thing, namely, the impression or feeling with which we are affected through our senses by the presence of an object; although there is at least no absurdity in supposing that this identical impression or feeling may be called a sensation when considered merely in itself, and a quality when regarded as emanating from any one of the numerous objects, the presence of which to our organs excites in our minds that among various other sensations or feelings. And if this be admissible as a supposition, it rests with those who contend for an entity _per se_ called a quality, to show that their opinion is preferable, or is anything in fact but a lingering remnant of the scholastic doctrine of occult causes; the very absurdity which Molière so happily ridiculed when he made one of his pedantic physicians account for the fact that “l’opium endormit,” by the maxim “parcequ’il a une vertu soporifique.”