exist, but only things which are neither in itself nor anywhere
else, in other words, that the soul can, by its unaided power,
create sensations or ideas unconnected with things. (5) In fact,
they regard the soul as a sort of god. (60:6) Further, they assert
that we or our soul have such freedom that we can constrain
ourselves, or our soul, or even our soul's freedom. (7) For,
after it has formed a fictitious idea, and has given its assent
thereto, it cannot think or feign it in any other manner, but is
constrained by the first fictitious idea to keep all its other
thoughts in harmony therewith. (8) Our opponents are thus driven
to admit, in support of their fiction, the absurdities which I
have just enumerated; and which are not worthy of rational
refutation.

[61] (1) While leaving such persons in their error, we will take
care to derive from our argument with them a truth serviceable for
our purpose, namely, [61a] that the mind, in paying attention to
a thing hypothetical or false, so as to meditate upon it and
understand it, and derive the proper conclusions in due order
therefrom, will readily discover its falsity; and if the thing
hypothetical be in its nature true, and the mind pays attention
to it, so as to understand it, and deduce the truths which are
derivable from it, the mind will proceed with an uninterrupted
series of apt conclusions; in the same way as it would at once
discover (as we showed just now) the absurdity of a false
hypothesis, and of the conclusions drawn from it.

[62] (1) We need, therefore, be in no fear of forming hypotheses,
so long as we have a clear and distinct perception of what is
involved. (2) For, if we were to assert, haply, that men are