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Whether others mean anything by the term reality different from what I do, I entreat them to look into their own thoughts and see. The constituent parts of the abstract idea of animal are body, life, sense, and spontaneous motion. We should rather wonder that men can be found so stupid as to neglect, than that neglecting they should be unconvinced of such an evident and momentous truth. We take, for instance, the idea of some one particular pain into our thoughts, and account it evil; whereas, if we enlarge our view, so as to comprehend the various ends, connexions, and dependencies of things, on what occasions and in what proportions we are affected with pain and pleasure, the nature of human freedom, and the design with which we are put into the world; we shall be forced to acknowledge that those particular things which, considered in themselves, appear to be evil, have the nature of good, when considered as linked with the whole system of beings. Using NetDetective you can find everything about Nichol Kidman. 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. That bodies should tend towards the centre of the earth is not thought strange, because it is what we perceive every moment of our lives. Now, agreeably to what we have before observed of words in general (sect. 19, Introd.) it happens here likewise that abstract ideas are thought to be signified by numeral names or characters, while they do not suggest ideas of particular things to our minds. Nichol Kidman you can find here. But, say you, they are extension in general, and motion in general: thus we see how much the tenet of extended movable substances existing without the mind depends on the strange doctrine of abstract ideas. But, say you, it is the unknown occasion, at the presence of which ideas are excited in us by the will of God. For, as hath been already observed, absolute motion, exclusive of all external relation, is incomprehensible; and to this kind of relative motion all the above-mentioned properties, causes, and effects ascribed to absolute motion will, if I mistake not, be found to agree. Our knowledge of these hath been very much obscured and confounded, and we have been led into very dangerous errors, by supposing a twofold existence of the objects of sense- the one intelligible or in the mind, the other real and without the mind; whereby unthinking things are thought to have a natural subsistence of their own distinct from being perceived by spirits. It is, I say, evident from what has been said in the foregoing parts of this Treatise, and in sect. Nichol Kidman information. The ideas of Sense are more strong, lively, and distinct than those of the imagination; they have likewise a steadiness, order, and coherence, and are not excited at random, as those which are the effects of human wills often are, but in a regular train or series, the admirable connexion whereof sufficiently testifies the wisdom and benevolence of its Author. For, however some may define relative motion, so as to term that body moved which changes its distance from some other body, whether the force or action causing that change were impressed on it or no, yet as relative motion is that which is perceived by sense, and regarded in the ordinary affairs of life, it should seem that every man of common sense knows what it is as well as the best philosopher. For example, there is perceived by sight an object extended, coloured, and moved: this mixed or compound idea the mind resolving into its simple, constituent parts, and viewing each by itself, exclusive of the rest, does frame the abstract ideas of extension, colour, and motion. Now, if it be certain that those original qualities are inseparably united with the other sensible qualities, and not, even in thought, capable of being abstracted from them, it plainly follows that they exist only in the mind.
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