Now it is necessary here first of all to distinguish between (1) our sensation, which is a mental event consisting in our being aware of a sensible object, and (2) the sensible object of which we are aware in sensation. When I speak of the sensible object, it must be understood that I do not mean such a thing as a table, which is both visible and tangible, can be seen by many people at once, and is more or less permanent. What I mean is just that patch of colour which is momentarily seen when we look at the table, or just that particular hardness which is felt when we press it, or just that particular sound which is heard when we rap it. Each of these I call a sensible object, and our awareness of it I call a sensation. Now our sense of passivity, if it really afforded any argument, would only tend to show that the sensation has an outside cause; this cause we should naturally seek in the sensible object. Thus there is no good reason, so far, for supposing that sensible objects must have outside causes. But both the thing-in-itself of philosophy and the matter of physics present themselves as outside causes of the sensible object as much as of the sensation. What are the grounds for this common opinion?
In each case, I think, the opinion has resulted from the combination of a belief that something which can persist independently of our consciousness makes itself known in sensation, with the fact that our sensations often change in ways which seem to depend upon us rather than upon anything which would be supposed to persist independently of us. At first, we believe unreflectingly that everything is as it seems to be, and that, if we shut our eyes, the objects we had been seeing remain as they were though we no longer see them. But there are arguments against this view, which have generally been thought
