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This seems evident, in that the idea I have of motion doth necessarily include relation. We must no longer say upon these principles that fire heats, or water cools, but that a Spirit heats, and so forth. But here it will be demanded, how we can know any proposition to be true of all particular triangles, except we have first seen it demonstrated of the abstract idea of a triangle which equally agrees to all? To be plain, I own myself able to abstract in one sense, as when I consider some particular parts or qualities separated from others, with which, though they are united in some object, yet it is possible they may really exist without them. Using NetDetective you can find everything about Victoria Silversted. It were easy to dilate on this subject, and show how the arguments urged by sceptics in all ages depend on the supposition of external objects. I answer, first, if what you mean by the word Matter be only the unknown support of unknown qualities, it is no matter whether there is such a thing or no, since it no way concerns us; and I do not see the advantage there is in disputing about what we know not what, and we know not why. It were an endless as well as an useless thing to trace the Schoolmen, those great masters of abstraction, through all the manifold inextricable labyrinths of error and dispute which their doctrine of abstract natures and notions seems to have led them into. Again, let us examine what is meant by occasion. Victoria Silversted you can find here. But, it will be urged that miracles do, at least, lose much of their stress and import by our principles. A clear view of which great truths cannot choose but fill our hearts with an awful circumspection and holy fear, which is the strongest incentive to Virtue, and the best guard against Vice. But the arguments foregoing plainly shew it to be impossible that any colour or extension at all, or other sensible quality whatsoever, should exist in an unthinking subject without the mind, or in truth, that there should be any such thing as an outward object. Whereas it is evident the fixed stars have no such tendency towards each other; and, so far is that gravitation from being essential to bodies that in some instances a quite contrary principle seems to shew itself; as in the perpendicular growth of plants, and the elasticity of the air. After what has been premised, I think we may lay down the following conclusions. In answer to which I say, first, that it seems no less absurd to suppose a substance without accidents, than it is to suppose accidents without a substance. 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. Victoria Silversted information. From which it follows that men who use language are able to abstract or generalize their ideas. Though it must be owned at the same time that we have some notion of soul, spirit, and the operations of the mind: such as willing, loving, hating- inasmuch as we know or understand the meaning of these words. What therefore becomes of the sun, moon and stars? To me it seems that ideas, spirits, and relations are all in their respective kinds the object of human knowledge and subject of discourse; and that the term idea would be improperly extended to signify everything we know or have any notion of. It is only implied that whatever particular motion I consider, whether it be swift or slow, perpendicular, horizontal, or oblique, or in whatever object, the axiom concerning it holds equally true. The cause of this is thought to be the obscurity of things, or the natural weakness and imperfection of our understandings. It is true the mind in this imperfect state has need of such ideas, and makes all the haste to them it can, for the conveniency of communication and enlargement of knowledge, to both which it is naturally very much inclined.
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