extended, must be so as a fact, whether it does, or does not, belong to what we call Nature. Take, for example, some common illusion of sense. In that we actually may have a perception of extension, and to call this false does not show that it is not somehow spatial. But, if so, Nature and extension will not coincide. Hence we are forced to seek the distinctive essence of Nature elsewhere, and in some non-spatial character.
In its bare principle I am able to accept this conclusion. The essence of Nature is to appear as a region standing outside the psychical, and as (in some part) suffering and causing change independent of that. Or, at the very least, Nature must not be always directly dependent on soul. Nature presupposes the distinction of the not-self from the self. It is that part of the world which is not inseparably one thing in experience with those internal groups which feel pleasure and pain. It is the attendant medium by which selves are made manifest to one another. But it shows an existence and laws not belonging to these selves; and, to some extent at least, it appears indifferent to their feelings, and thoughts, and volitions. It is this independence which would seem to be the distinctive mark of Nature.
And, if so, it may be urged that Nature is perhaps not extended, and I think we must admit that such a Nature is possible. We may imagine groups of qualities, for example sounds or smells, arranged in such a way as to appear independent of the psychical. These qualities might seem to go their own ways without any, or much, regard to our ideas or likings; and they might maintain such an order as to form a stable and permanent not-self. These groups, again, might serve as the means of communication between souls, and, in short, might answer every known purpose for which Nature exists. Even as things are, when these secondary qualities are localized in outer space, we regard them as physical;
