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For as to what is said of the absolute existence of unthinking things without any relation to their being perceived, that seems perfectly unintelligible. Place he defines to be that part of space which is occupied by any body; and according as the space is absolute or relative so also is the place. But, we are told, the mind being able to consider each quality singly, or abstracted from those other qualities with which it is united, does by that means frame to itself abstract ideas. But all this seems so manifest, from what has been largely set forth in the premises, that it is needless to insist any farther on it. Using NetDetective you can find everything about Daisy Fuentes. Some have pretended to account for appearances by occult qualities, but of late they are mostly resolved into mechanical causes, to wit. the figure, motion, weight, and suchlike qualities, of insensible particles; whereas, in truth, there is no other agent or efficient cause than spirit, it being evident that motion, as well as all other ideas, is perfectly inert. And this effect is often so instantly produced in the minds of those who are accustomed to resign their judgment to authority of that philosopher, as it is impossible any idea either of his person, writings, or reputation should go before. Is it that that word signifies the manner of the tendency, and that it is by the mutual drawing of bodies instead of their being impelled or protruded towards each other? Daisy Fuentes you can find here. For, if they have any ideas at all, and are not bare machines (as some would have them), we cannot deny them to have some reason. But, when we see things go on in the ordinary course they do not excite in us any reflexion; their order and concatenation, though it be an argument of the greatest wisdom, power, and goodness in their creator, is yet so constant and familiar to us that we do not think them the immediate effects of a Free Spirit; especially since inconsistency and mutability in acting, though it be an imperfection, is looked on as a mark of freedom. All things that exist, exist only in the mind, that is, they are purely notional. The former are marks and prognostics of the latter. But, if by Nature is meant some being distinct from God, as well as from the laws of nature, and things perceived by sense, I must confess that word is to me an empty sound without any intelligible meaning annexed to it. If it be a Spirit that immediately produces every effect by a fiat or act of his will, we must think all that is fine and artificial in the works, whether of man or nature, to be made in vain. Daisy Fuentes information. For that only is thought so which is uncommon, or a thing by itself, and out of the ordinary course of our observation. The same absurd principle, by mingling itself with the articles of our faith, has occasioned no small difficulties to Christians. But then, that they should suppose an innumerable multitude of created beings, which they acknowledge are not capable of producing any one effect in nature, and which therefore are made to no manner of purpose, since God might have done everything as well without them: this I say, though we should allow it possible, must yet be a very unaccountable and extravagant supposition. Such is the nature of spirit, or that which acts, that it cannot be of itself perceived, but only by the effects which it produceth. Since therefore the objects of sense exist only in the mind, and are withal thoughtless and inactive, I chose to mark them by the word idea, which implies those properties. His answer is: "Words become general by being made the signs of general ideas. Colour, figure, motion, extension, and the like, considered only as so many sensations in the mind, are perfectly known, there being nothing in them which is not perceived. And, since those instruments, being barely inefficacious perceptions in the mind, are not subservient to the production of natural effects, it is demanded why they are made; or, in other words, what reason can be assigned why God should make us, upon a close inspection into His works, behold so great variety of ideas so artfully laid together, and so much according to rule; it not being credible that He would be at the expense (if one may so speak) of all that art and regularity to no purpose.
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