spirits and ideas, and this scheme of things is perfectly agreeable both
to Reason and Religion: methinks we may expect it should be admitted and
firmly embraced, though it were proposed only as an hypothesis, and the
existence of Matter had been allowed possible, which yet I think we have
evidently demonstrated that it is not.

134. True it is that, in consequence of the foregoing principles, several
disputes and speculations which are esteemed no mean parts of learning,
are rejected as useless. But, how great a prejudice soever against our
notions this may give to those who have already been deeply engaged, and
make large advances in studies of that nature, yet by others we hope it
will not be thought any just ground of dislike to the principles and
tenets herein laid down, that they abridge the labour of study, and make
human sciences far more clear, compendious and attainable than they were
before.

135. Having despatched what we intended to say concerning the knowledge
of IDEAS, the method we proposed leads us in the next place to treat of
SPIRITS--with regard to which, perhaps, human knowledge is not so
deficient as is vulgarly imagined. The great reason that is assigned for
our being thought ignorant of the nature of spirits is our not having an
idea of it. But, surely it ought not to be looked on as a defect in a
human understanding that it does not perceive the idea of spirit, if it
is manifestly impossible there should be any such idea. And this if I
mistake not has been demonstrated in section 27; to which I shall here
add that a spirit has been shown to be the only substance or support
wherein unthinking beings or ideas can exist; but that this substance
which supports or perceives ideas should itself be an idea or like an
idea is evidently absurd.