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From all which the natural consequence should seem to be, that so difficult a thing as the forming abstract ideas was not necessary for communication, which is so easy and familiar to all sorts of men. Others there be who hold all orders of infinitesimals below the first to be nothing at all; thinking it with good reason absurd to imagine there is any positive quantity or part of extension which, though multiplied infinitely, can never equal the smallest given extension. It cannot be denied that words are of excellent use, in that by their means all that stock of knowledge which has been purchased by the joint labours of inquisitive men in all ages and nations may be drawn into the view and made the possession of one single person. Using NetDetective you can find everything about Stephany Seymour. But, you will insist, what if I have no reason to believe the existence of Matter? what if I cannot assign any use to it or explain anything by it, or even conceive what is meant by that word? yet still it is no contradiction to say that Matter exists, and that this Matter is in general a substance, or occasion of ideas; though indeed to go about to unfold the meaning or adhere to any particular explication of those words may be attended with great difficulties. In the twelfth place, it may perhaps be objected that- though it be clear from what has been said that there can be no such thing as an inert, senseless, extended, solid, figured, movable substance existing without the mind, such as philosophers describe Matter- yet, if any man shall leave out of his idea of matter the positive ideas of extension, figure, solidity and motion, and say that he means only by that word an inert, senseless substance, that exists without the mind or unperceived, which is the occasion of our ideas, or at the presence whereof God is pleased to excite ideas in us: it doth not appear but that Matter taken in this sense may possibly exist. Stephany Seymour you can find here. I answer, you may, if so it shall seem good, use the word "Matter" in the same sense as other men use "nothing," and so make those terms convertible in your style. In like manner, we know and have a notion of relations between things or ideas- which relations are distinct from the ideas or things related, inasmuch as the latter may be perceived by us without our perceiving the former. I think an intuitive knowledge may be obtained of this by any one that shall attend to what is meant by the term exists, when applied to sensible things. First, it is plain philosophers amuse themselves in vain, when they inquire for any natural efficient cause, distinct from a mind or spirit. Stephany Seymour information. It seems as evident to me that they do, some of them, in certain instances reason as that they have sense; but it is only in particular ideas, just as they receive them from their senses. That the discovery of this great truth, which lies so near and obvious to the mind, should be attained to by the reason of so very few, is a sad instance of the stupidity and inattention of men, who, though they are surrounded with such clear manifestations of the Deity, are yet so little affected by them that they seem, as it were, blinded with excess of light. Whether others mean anything by the term reality different from what I do, I entreat them to look into their own thoughts and see. They complain not of any want of evidence in their senses, and are out of all danger of becoming Sceptics. A man may well understand natural signs without knowing their analogy, or being able to say by what rule a thing is so or so. But, though in every motion it be necessary to conceive more bodies than one, yet it may be that one only is moved, namely, that on which the force causing the change in the distance or situation of the bodies, is impressed. So that in denying the things perceived by sense an existence independent of a substance of support wherein they may exist, we detract nothing from the received opinion of their reality, and are guilty of no innovation in that respect.
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