Coleridge, Biographia Literaria, Ch. 8:
But how any affection from without can metamorphose itself into
perception or will; the materialist has hitherto left, not only
as incomprehensible as he found it, but has aggravated it into
an incomprehensible absurdity.  For, grant that an object from
without could act upon the conscious self, as on a consubstantial
object; yet such an affection could only engender something
homogeneous with itself.  Motion could only propagate motion.
Matter has no inward.  We remove one surface, but to meet with
another.  We can but divide a particle into particles; each atom
comprehends in itself the properties of the material universe.
Let any reflecting mind make the experiment of explaining to
itself the evidence of our sensuous intuitions, from the hypothesis
that in any given perception there is a something which has been
communicated to it by an impact or an impression ab extra.  In the
first place, by the impact on the percipient or ens representans not
the object itself, but only its action or effect, will pass into
the same.  Not the iron tongue, but its vibrations, pass into the
metal of the bell.  Now in our immediate perception, it is not
the mere power or act of the object, but the object itself, which
is immediately present.  We might indeed attempt to explain this
result by a chain of deductions and conclusions; but that, first,
the very faculty of deducing and concluding would equally demand an
explanation; and secondly, that there exists in fact no such
intermediation by logical notions, such as those of cause and
effect.  It is the object itself, not the product of a syllogism,
whish is present in our consciousness.  Or would we explain this
supervention of the object to the sensation, by a productive faculty
set in motion by an impulse; still the transition, into the
percipient, of the object itself, from which the impulse proceeded,
assumes a power that can permeate and possess the whole soul,

        As like a God by spiritual art,
        Be all in all, and all in every part.
                        CROWLEY

And how came the percipient here?  And what is become of the
wonder-promising matter, what was to perform all these marvels
by force of mere figure, weight, and motion?  The most consistent
proceeding of the dogmatic materialist is to fall back into the
common rank of soul-and-bodyists; to affect the mysterious, and
declare the whole process a revelation given, and not to be
understood, which it would profane to examine too closely.
Datur non intelligitur.  But a revelation unconfirmed by
miracles, and a faith not commanded by the conscience, a
philosopher may venture to pass by, without suspecting himself
of any irreligious tendency.

Thus as materialism has been generally taught, it is utterly
unintelligible, and owes all its prodelytes to the propensity
so common among men, to mistake distinct images for clear
conceptions; and vice versa, to reject as inconceivable
whatever from its own nature is unimaginable.