According to this way of thinking, we ought not to receive as reasoning any of the observations we may make concerning identity, and the relations of time and place; since in none of them the mind can go beyond what is immediately present to the senses, either to discover the real existence or the relations of objects.

It is only causation, which produces such a connexion, as to give us assurance from the existence or action of one object, that it was followed or preceded by any other existence or action; nor can the other two relations be ever made use of in reasoning, except so far as they either affect or are affected by it.

There is nothing in any objects to perswade us, that they are either always remote or always contiguous; and when from experience and observation we discover, that their relation in this particular is invariable, we, always conclude there is some secret cause, which separates or unites them.

The same reasoning extends to identity.

We readily suppose an object may continue individually the same, though several times absent from and present to the senses; and ascribe to it an identity, notwithstanding the interruption of the perception, whenever we conclude, that if we had kept our eye or hand constantly upon it, it would have conveyed an invariable and uninterrupted perception.