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And first I shall say somewhat of Natural Philosophy. Though throughout the same the contrary be supposed true of tangible objects- not that to suppose that vulgar error was necessary for establishing the notion therein laid down, but because it was beside my purpose to examine and refute it in a discourse concerning Vision. Innumerable examples of this kind may be given, but why should I insist on those things which every one's experience will, I doubt not, plentifully suggest unto him? Using NetDetective you can find everything about Claire Forlani. But it is evident from what we have already shown, that extension, figure, and motion are only ideas existing in the mind, and that an idea can be like nothing but another idea, and that consequently neither they nor their archetypes can exist in an unperceiving substance. All which seems very plain and not to include any difficulty in it. For as to what is said of the absolute existence of unthinking things without any relation to their being perceived, that seems perfectly unintelligible. I answer, if it does not in those mentioned, it is impossible it should represent it in any other thing. I cannot by any effort of thought conceive the abstract idea above described. But let us examine a little the received opinion.- By what we have premised, it is plain that very numerous and important errors have taken their rise from those false Principles which were impugned in the foregoing parts of this treatise; and the opposites of those erroneous tenets at the same time appear to be most fruitful Principles, from whence do flow innumerable consequences highly advantageous to true philosophy as well as to religion. Claire Forlani you can find here. May we not, for example, be affected with the promise of a good thing, though we have not an idea of what it is? We have shewn that the soul is indivisible, incorporeal, unextended, and it is consequently incorruptible. And without this we should be eternally at a loss; we could not know how to act anything that might procure us the least pleasure, or remove the least pain of sense. The opinion of the pure and intellectual nature of numbers in abstract has made them in esteem with those philosophers who seem to have affected an uncommon fineness and elevation of thought. Though it must be confessed this method of arguing does not so much prove that there is no extension or colour in an outward object, as that we do not know by sense which is the true extension or colour of the object. When we do our utmost to conceive the existence of external bodies, we are all the while only contemplating our own ideas. Claire Forlani information. For, say you, whatever may be urged against substance or occasion, or any other positive or relative notion of Matter, hath no place at all, so long as this negative definition of Matter is adhered to. Again, the things perceived by sense may be termed external, with regard to their origin- in that they are not generated from within by the mind itself, but imprinted by a Spirit distinct from that which perceives them. The same absurd principle, by mingling itself with the articles of our faith, has occasioned no small difficulties to Christians. For example, when a schoolman tells me "Aristotle hath said it," all I conceive he means by it is to dispose me to embrace his opinion with the deference and submission which custom has annexed to that name. When, therefore, supposing all the world to be annihilated besides my own body, I say there still remains pure Space, thereby nothing else is meant but only that I conceive it possible for the limbs of my body to be moved on all sides without the least resistance, but if that, too, were annihilated then there could be no motion, and consequently no Space. In order to prepare the mind of the reader for the easier conceiving what follows, it is proper to premise somewhat, by way of Introduction, concerning the nature and abuse of Language.
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