difficulty, after our inquiry concerning fictitious ideas.
(3) The false idea only differs from the fictitious idea in the
fact of implying a mental assent - that is, as we have already
remarked, while the representations are occurring, there are no
causes present to us, wherefrom, as in fiction, we can conclude
that such representations do not arise from external objects:
in fact, it is much the same as dreaming with our eyes open,
or while awake. (67:4) Thus, a false idea is concerned with, or
(to speak more correctly) is attributable to, the existence of
a thing whereof the essence is known, or the essence itself, in
the same way as a fictitious idea.

[67] (1) If attributable to the existence of the thing, it is
corrected in the same way as a fictitious idea under similar
circumstances. (2) If attributable to the essence, it is
likewise corrected in the same way as a fictitious idea.
(67:3) For if the nature of the thing known implies necessary
existence, we cannot possible be in error with regard to its
existence; but if the nature of the thing be not an eternal
truth, like its essence, but contrariwise the necessity or
impossibility of its existence depends on external causes,
then we must follow the same course as we adopted in the
of fiction, for it is corrected in the same manner.

[68] (1) As for false ideas concerned with essences, or even
with actions, such perceptions are necessarily always confused,
being compounded of different confused perceptions of things
existing in nature, as, for instance, when men are persuaded
that deities are present in woods, in statues, in brute beasts,
and the like; that there are bodies which, by their composition