We might very easily see that extent and solidity were quite different from sound, color, taste, smell. It is quite clear that these are sensations excited in us by the configuration of parts, but extent is not a sensation. When this lighted coal goes out, I am no longer warm; when the air is no longer struck, I cease to hear; when this rose withers, I no longer smell it: but the coal, the air, and the rose have extent without me. Berkeley's paradox is not worth refuting.
Thus argued Zeno and Parmenides of old, and very clever they were; they would prove to you that a tortoise went along as swiftly as Achilles, for there was no such thing as motion; they discussed a hundred other questions equally important. Most of the Greeks made philosophy a juggle, and they transmitted their art to our schoolmen. Bayle himself was occasionally one of the set and embroidered cobwebs like the rest. In his article, "Zeno," against the divisible extent of matter and the contiguity of bodies he ventures to say what would not be tolerated in any six-months geometrician.
It is worth knowing how Berkeley was drawn into this paradox. A long while ago I had some conversation with him, and he told me that his opinion originated in our being unable to conceive what the subject of this extension is, and certainly, in his book, he triumphs when he asks Hylas what this subject, this substratum, this substance is? It is the extended body, answers Hylas. Then the bishop, under the name of Philonous, laughs at him, and poor Hylas, finding that he has said that extension is the subject of extension, and has therefore talked nonsense, remains quite confused, acknowledges that he understands nothing at all of the matter; that there is no such thing as body; that the natural world does not exist, and that there is none but an intellectual world.
Hylas should only have said to Philonous: We know nothing of the subject of this extension, solidity, divisibility, mobility, figure, etc.; I know no more of it than I do of the subject of thought, feeling, and will, but the subject does not the less exist for it has essential properties of which it cannot be deprived.
We all resemble the greater part of the Parisian ladies who live well without knowing what is put in their ragouts; just so do we enjoy bodies without knowing of what they are composed. Of what does a body consist? Of parts, and these parts resolve themselves into other parts. What are these last parts? They, too, are bodies; you divide incessantly without making any progress.