consequently the opinion of their identity can never arise from reason, but must arise from the imagination.  The imagination is seduced into such an opinion only by means of the resemblance of certain perceptions; since we find they are only our resembling perceptions, which we have a propension to suppose the same.  This propension to bestow an identity on our resembling perceptions, produces the fiction of a continued existence; since that fiction, as well as the identity, is really false, as is acknowledged by all philosophers, and has no other effect than to remedy the interruption of our perceptions, which is the only circumstance that is contrary to their identity.  In the last place this propension causes belief by means of the present impressions of the memory; since without the remembrance of former sensations, it is plain we never should have any belief of the continued existence of body.  Thus in examining all these parts, we find that each of them is supported by the strongest proofs:  and that all of them together form a consistent system, which is perfectly convincing.  A strong propensity or inclination alone, without any present impression, will sometimes cause a belief or opinion.  How much more when aided by that circumstance?

But though we are led after this manner, by the natural propensity of the imagination, to ascribe a continued existence to those sensible objects or perceptions, which we find to resemble each other in their interrupted appearance; yet a very little reflection and philosophy is sufficient to make us perceive the fallacy of that opinion.  I have already observed, that there is an intimate connexion betwixt those two principles, of a continued and of a distinct or independent existence, and that we no sooner establish the one than the other follows, as a necessary consequence.  It is the opinion of a continued existence, which first takes place, and without much study or reflection draws the other along with it, wherever the mind follows its first and most natural tendency.  But when we compare experiments, and reason a little upon them, we quickly perceive, that the doctrine of the independent existence of our sensible perceptions is contrary to the plainest experience.  This leads us backward upon our footsteps to perceive our error in attributing a continued existence to our perceptions, and is the origin of many very curious opinions, which we shall here endeavour to account for.

It will first be proper to observe a few of those experiments, which convince us, that our perceptions are not possest of any independent existence.  When we press one eye with a finger, we immediately perceive all the objects to become double, and one half of them to be removed from their common and natural position.  But as we do not attribute to continued existence to both these perceptions, and as they are both of the same nature, we clearly perceive, that all our perceptions are dependent on our organs, and