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We must no longer say upon these principles that fire heats, or water cools, but that a Spirit heats, and so forth. It is, I know, a point much insisted on, that all knowledge and demonstration are about universal notions, to which I fully agree: but then it doth not appear to me that those notions are formed by abstraction in the manner premised- universality, so far as I can comprehend, not consisting in the absolute, positive nature or conception of anything, but in the relation it bears to the particulars signified or represented by it; by virtue whereof it is that things, names, or notions, being in their own nature particular, are rendered universal. Using NetDetective you can find everything about Cladia Schiffer. But it seems that a word becomes general by being made the sign, not of an abstract general idea, but of several particular ideas, any one of which it indifferently suggests to the mind. What bickerings and controversies, and what a learned dust have been raised about those matters, and what mighty advantage has been from thence derived to mankind, are things at this day too clearly known to need being insisted on. Nothing can be plainer than that the motions, changes, decays, and dissolutions which we hourly see befall natural bodies (and which is what we mean by the course of nature) cannot possibly affect an active, simple, uncompounded substance; such a being therefore is indissoluble by the force of nature; that is to say, "the soul of man is naturally immortal." Cladia Schiffer you can find here. I answer, those qualities are in the mind only as they are perceived by it- that is, not by way of mode or attribute, but only by way of idea; and it no more follows the soul or mind is extended, because extension exists in it alone, than it does that it is red or blue, because those colours are on all hands acknowledged to exist in it, and nowhere else. And thirdly, because His operations are regular and uniform. But, though the Lord conceal Himself from the eyes of the sensual and lazy, who will not be at the least expense of thought, yet to an unbiased and attentive mind nothing can be more plainly legible than the intimate presence of an All-wise Spirit, who fashions, regulates and sustains the whole system of beings. These, how celebrated soever they may be for their clearness and certainty of demonstration, which is hardly anywhere else to be found, cannot nevertheless be supposed altogether free from mistakes, if in their principles there lurks some secret error which is common to the professors of those sciences with the rest of mankind. Cladia Schiffer information. At least this is enough to show that the most abstract and general ideas are not those that the mind is first and most easily acquainted with, nor such as its earliest knowledge is conversant about. For my own part, I see evidently that it is not in my power to frame an idea of a body extended and moving, but I must withal give it some colour or other sensible quality which is acknowledged to exist only in the mind. But, perhaps you will say that though an idea cannot resemble a spirit in its thinking, acting, or subsisting by itself, yet it may in some other respects; and it is not necessary that an idea or image be in all respects like the original. But, say you, it is the unknown occasion, at the presence of which ideas are excited in us by the will of God. 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. We perceive a continual succession of ideas, some are anew excited, others are changed or totally disappear. A man in a ship may be said to be quiescent with relation to the sides of the vessel, and yet move with relation to the land. In like manner we may consider Peter so far forth as man, or so far forth as animal without framing the fore-mentioned abstract idea, either of man or of animal, inasmuch as all that is perceived is not considered.
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