Three Dialogues between Hylas and Philonous, in Opposition to Sceptics and Atheists | Page 2

which they had hitherto held sacred and unquestionable.
PHIL. I entirely agree with you, as to the ill tendency of the affected doubts of some philosophers, and fantastical conceits of others. I am even so far gone of late in this way of thinking, that I have quitted several of the sublime notions I had got in their schools for vulgar opinions. And I give it you on my word; since this revolt from metaphysical notions to the plain dictates of nature and common sense, I find my understanding strangely enlightened, so that I can now easily comprehend a great many things which before were all mystery and riddle.
HYL. I am glad to find there was nothing in the accounts I heard of you.
PHIL. Pray, what were those?
HYL. You were represented, in last night's conversation, as one who maintained the most extravagant opinion that ever entered into the mind of man, to wit, that there is no such thing as MATERIAL SUBSTANCE in the world.
PHIL. That there is no such thing as what PHILOSOPHERS CALL MATERIAL SUBSTANCE, I am seriously persuaded: but, if I were made to see anything absurd or sceptical in this, I should then have the same reason to renounce this that I imagine I have now to reject the contrary opinion.
HYL. What I can anything be more fantastical, more repugnant to Common Sense, or a more manifest piece of Scepticism, than to believe there is no such thing as MATTER?
PHIL. Softly, good Hylas. What if it should prove that you, who hold there is, are, by virtue of that opinion, a greater sceptic, and maintain more paradoxes and repugnances to Common Sense, than I who believe no such thing?
HYL. You may as soon persuade me, the part is greater than the whole, as that, in order to avoid absurdity and Scepticism, I should ever be obliged to give up my opinion in this point.
PHIL. Well then, are you content to admit that opinion for true, which upon examination shall appear most agreeable to Common Sense, and remote from Scepticism?
HYL. With all my heart. Since you are for raising disputes about the plainest things in nature, I am content for once to hear what you have to say.
PHIL. Pray, Hylas, what do you mean by a SCEPTIC?
HYL. I mean what all men mean--one that doubts of everything.
PHIL. He then who entertains no doubts concerning some particular point, with regard to that point cannot be thought a sceptic.
HYL. I agree with you.
PHIL. Whether doth doubting consist in embracing the affirmative or negative side of a question?
HYL. In neither; for whoever understands English cannot but know that DOUBTING signifies a suspense between both.
PHIL. He then that denies any point, can no more be said to doubt of it, than he who affirmeth it with the same degree of assurance.
HYL. True.
PHIL. And, consequently, for such his denial is no more to be esteemed a sceptic than the other.
HYL. I acknowledge it.
PHIL. How cometh it to pass then, Hylas, that you pronounce me A SCEPTIC, because I deny what you affirm, to wit, the existence of Matter? Since, for aught you can tell, I am as peremptory in my denial, as you in your affirmation.
HYL. Hold, Philonous, I have been a little out in my definition; but every false step a man makes in discourse is not to be insisted on. I said indeed that a SCEPTIC was one who doubted of everything; but I should have added, or who denies the reality and truth of things.
PHIL. What things? Do you mean the principles and theorems of sciences? But these you know are universal intellectual notions, and consequently independent of Matter. The denial therefore of this doth not imply the denying them.
HYL. I grant it. But are there no other things? What think you of distrusting the senses, of denying the real existence of sensible things, or pretending to know nothing of them. Is not this sufficient to denominate a man a SCEPTIC?
PHIL. Shall we therefore examine which of us it is that denies the reality of sensible things, or professes the greatest ignorance of them; since, if I take you rightly, he is to be esteemed the greatest SCEPTIC?
HYL. That is what I desire.
PHIL. What mean you by Sensible Things?
HYL. Those things which are perceived by the senses. Can you imagine that I mean anything else?
PHIL. Pardon me, Hylas, if I am desirous clearly to apprehend your notions, since this may much shorten our inquiry. Suffer me then to ask you this farther question. Are those things only perceived by the senses which are perceived immediately? Or, may those things properly be said to be SENSIBLE which are perceived mediately, or not without the intervention of others?
HYL. I do not sufficiently understand you.
PHIL. In reading a book, what I immediately perceive