is seen by anybody else who would commonly be said to see the same flash. What I mean may perhaps be made plainer by saying that if my body could remain in exactly the same state in which it is, although my mind had ceased to exist, precisely that object which I now see when I see the flash would exist, although of course I should not see it, since my seeing is mental. The principal reasons which have led people to reject this view have, I think, been two: first, that they did not adequately distinguish between my seeing and what I see; secondly, that the causal dependence of what I see upon my body has made people suppose that what I see can not be "outside" me. The first of these reasons need not detain us, since the confusion only needs to be pointed out in order to be obviated; but the second requires some discussion, since it can only be answered by removing current misconceptions, on the one hand as to the nature of space, and on the other, as to the meaning of causal dependence.
When people ask whether colours, for example, or other secondary qualities are inside or outside the mind, they seem to suppose that their meaning must be clear, and that it ought to be possible to say yes or no without any further discussion of the terms involved. In fact, however, such terms as "inside" or "outside" are very ambiguous. What is meant by asking whether this or that is "in" the mind? The mind is not like a bag or a pie; it does not occupy a certain region in space, or, if (in a sense) it does, what is in that region is presumably part of the brain, which would not be said to be in the mind. When people say that sensible qualities are in the mind, they do not mean "spatially contained in" in the sense in which the blackbirds were in the pie. We might regard the mind as an assemblage of particulars, namely, what
