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106 , I am able to conclude from this idea, that such an impression did once exist; and as this conclusion is attended with belief, it may be ask'd, from whence are the qualities of force and vivacity deriv'd, which constitute this belief? And to this I answer very readily, from the present idea. For as this idea is not here consider'd as the representation of any absent object, but as a real perception in the mind, of which we are intimately conscious, it must be able to bestow on whatever is related to it the same quality, call it firmness, or solidity, or force, or vivacity, with which the mind reflects upon it, and is assur'd of its present existence. The idea here supplies the place of an impression, and is entirely the same, so far as regards our present purpose.

Upon the same principles we need not be surpriz'd to hear of the remembrance of an idea; that is, of the idea of an idea, and of its force and vivacity superior to the loose conceptions of the imagination. In thinking of our past thoughts we not only delineate out the objects, of which we were thinking, but also conceive the action of the mind in the meditation, that certain je-ne-scai-quoi, of which 'tis impossible to give any definition or description, but which every one sufficiently understands. When the memory offers an idea of this, and represents it as past, 'tis easily conceiv'd how that idea may have more vigour and firmness, than when we think of a past thought, of which we have no remembrance.

After this any one will understand how we may form the idea of an impression and of an idea, and how we may believe the existence of an impression and of an idea. 

convincing the foregoing arguments may appear, we must not rest contented with them, but must turn the subject on every side, in order to find some new points of view, from which we may illustrate and confirm such 