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Updated: June 5, 2025
The notion of accidents is an unavoidable consequence of this method of thinking with regard to substances and substantial forms; nor can we forbear looking upon colours, sounds, tastes, figures, and other properties of bodies, as existences, which cannot subsist apart, but require a subject of inhesion to sustain and support them.
A substance is entirely different from a perception. We have, therefore, no idea of a substance. Inhesion in something is supposed to be requisite to support the existence of our perceptions. Nothing appears requisite to support the existence of a perception. We have, therefore, no idea of inhesion.
In order to put a stop to these endless cavils on both sides, I know no better method, than to ask these philosophers in a few words, What they mean by substance and inhesion? And after they have answered this question, it will then be reasonable, and not till then, to enter seriously into the dispute.
To apply this to the present case; there are two different systems of being presented, to which I suppose myself under necessity of assigning some substance, or ground of inhesion. I observe first the universe of objects or of body: The sun, moon and stars; the earth, seas, plants, animals, men, ships, houses, and other productions either of art or nature.
But it is intelligible and consistent to say, that objects exist distinct and independent, without any common simple substance or subject of inhesion. This proposition, therefore, can never be absurd with regard to perceptions. When I turn my reflection on myself, I never can perceive this self without some one or more perceptions; nor can I ever perceive any thing but the perceptions.
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