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To all which my answer is, first, that the connexion of ideas does not imply the relation of cause and effect, but only of a mark or sign with the thing signified. I will not say that the terms idea and notion may not be used convertibly, if the world will have it so; but yet it conduceth to clearness and propriety that we distinguish things very different by different names. Nature, in this acceptation, is a vain chimera, introduced by those heathens who had not just notions of the omnipresence and infinite perfection of God. Using NetDetective you can find everything about Lean Tweeden. There was an odour, that is, it was smelt; there was a sound, that is, it was heard; a colour or figure, and it was perceived by sight or touch. I will be urged that thus much at least is true, to wit, that we take away all corporeal substances. That it exists not in the mind is agreed; and that it exists not in place is no less certain- since all place or extension exists only in the mind, as hath been already proved. It were, therefore, to be wished that everyone would use his utmost endeavours to obtain a clear view of the ideas he would consider, separating from them all that dress and incumbrance of words which so much contribute to blind the judgment and divide the attention. Farther, a little thought will discover to us that though we allow the existence of Matter or corporeal substance, yet it will unavoidably follow, from the principles which are now generally admitted, that the particular bodies, of what kind soever, do none of them exist whilst they are not perceived. Lean Tweeden you can find here. 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. And lastly, we have traced them to the source from whence they flow, which appears evidently to be language.- I am not for disputing about the propriety, but the truth of the expression. And how comes it to pass that whenever there is any fault in the going of a watch, there is some corresponding disorder to be found in the movements, which being mended by a skilful hand all is right again? To make out this, it is necessary that you conceive them existing unconceived or unthought of, which is a manifest repugnancy. Let us examine a little the description that is here given us of matter. At present we shall only observe in general whence it is the mathematicians are all so fond and tenacious of that doctrine. But this may perhaps cease upon a view of the false principles that have obtained in the world, amongst all which there is none, methinks, hath a more wide and extended sway over the thoughts of speculative men than this of abstract general ideas. Lean Tweeden information. All this scepticism follows from our supposing a difference between things and ideas, and that the former have a subsistence without the mind or unperceived. And at length, after various changes of size and shape, when the sense becomes infinitely acute the body shall seem infinite. If any man shall doubt of the truth of what is here delivered, let him but reflect and try if he can frame the idea of any power or active being, and whether he has ideas of two principal powers, marked by the names will and understanding, distinct from each other as well as from a third idea of Substance or Being in general, with a relative notion of its supporting or being the subject of the aforesaid powers- which is signified by the name soul or spirit. Sixthly, you will say there have been a great many things explained by matter and motion; take away these and you destroy the whole corpuscular philosophy, and undermine those mechanical principles which have been applied with so much success to account for the phenomena.
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