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I acknowledge it does so- the word idea not being used in common discourse to signify the several combinations of sensible qualities which are called things; and it is certain that any expression which varies from the familiar use of language will seem harsh and ridiculous. It is acknowledged, on the received principles, that extension, motion, and in a word all sensible qualities have need of a support, as not being able to subsist by themselves. What we have here observed seems to be the chief cause why, to suppose the infinite divisibility of finite extension has been thought necessary in geometry. Using NetDetective you can find everything about Elizebeth Hurley. But do not you yourself perceive or think of them all the while? In the entrance of which justly admired treatise, Time, Space, and Motion are distinguished into absolute and relative, true and apparent, mathematical and vulgar; which distinction, as it is at large explained by the author, does suppose these quantities to have an existence without the mind; and that they are ordinarily conceived with relation to sensible things, to which nevertheless in their own nature they bear no relation at all. And he that knows names do not always stand for ideas will spare himself the labour of looking for ideas where there are none to be had. But this doth not concern the truth of the proposition, which in other words is no more than to say, we are fed and clothed with those things which we perceive immediately by our senses. Elizebeth Hurley you can find here. And as the former owes its generality not to its being the sign of an abstract or general line, but of all particular right lines that may possibly exist, so the latter must be thought to derive its generality from the same cause, namely, the various particular lines which it indifferently denotes. But, that they should clearly apprehend any meaning marked by those words, and form thereof a settled speculative opinion, is what I am not able to conceive. Spirits and ideas are things so wholly different, that when we say "they exist," "they are known," or the like, these words must not be thought to signify anything common to both natures. It is said extension is a mode or accident of Matter, and that Matter is the substratum that supports it. Take here an abstract of what has been said:- There are spiritual substances, minds, or human souls, which will or excite ideas in themselves at pleasure; but these are faint, weak, and unsteady in respect of others they perceive by sense- which, being impressed upon them according to certain rules or laws of nature, speak themselves the effects of a mind more powerful and wise than human spirits. Elizebeth Hurley information. I need not say how many hypotheses and speculations are left out, and how much the study of nature is abridged by this doctrine. 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? I perceive several motions, changes, and combinations of ideas, that inform me there are certain particular agents, like myself, which accompany them and concur in their production. It is true the diagram I have in view includes all these particulars, but then there is not the least mention made of them in the proof of the proposition. He alone it is who, "upholding all things by the word of His power," maintains that intercourse between spirits whereby they are able to perceive the existence of each other. But, with how great an assurance and acquiescence soever this principle may be entertained in the world, yet whoever shall find in his heart to call it in question may, if I mistake not, perceive it to involve a manifest contradiction. There is nothing alike or common in them: and to expect that by any multiplication or enlargement of our faculties we may be enabled to know a spirit as we do a triangle, seems as absurd as if we should hope to see a sound.
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