are not always derived from the correspondent impressions; though the
instance is so particular and singular, that it is scarce worth our
observing, and does not merit that for it alone we should alter our
general maxim.

But besides this exception, it may not be amiss to remark on this head,
that the principle of the priority of impressions to ideas must be
understood with another limitation, viz., that as our ideas are images of
our impressions, so we can form secondary ideas, which are images of the
primary; as appears from this very reasoning concerning them. This is
not, properly speaking, an exception to the rule so much as an
explanation of it. Ideas produce the images of them. selves in new ideas;
but as the first ideas are supposed to be derived from impressions, it
still remains true, that all our simple ideas proceed either mediately or
immediately, from their correspondent impressions.

This then is the first principle I establish in the science of human
nature; nor ought we to despise it because of the simplicity of its
appearance. For it is remarkable, that the present question concerning the
precedency of our impressions or ideas, is the same with what has made so
much noise in other terms, when it has been disputed whether there be any
INNATE IDEAS, or whether all ideas be derived from sensation and
reflexion. We may observe, that in order to prove the ideas of extension
and colour not to be innate, philosophers do nothing but shew that they
are conveyed by our senses. To prove the ideas of passion and desire not
to be innate, they observe that we have a preceding experience of these
emotions in ourselves. Now if we carefully examine these arguments, we
shall find that they prove nothing but that ideas are preceded by other
more lively perceptions, from which the are derived, and which they
represent. I hope this clear stating of the question will remove all