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But, say you, though the ideas themselves do not exist without the mind, yet there may be things like them, whereof they are copies or resemblances, which things exist without the mind in an unthinking substance. And so of the rest. 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. Using NetDetective you can find everything about Daisey Fuentes. And, after all their labour and struggle of thought, they are forced to own we cannot attain to any self-evident or demonstrative knowledge of the existence of sensible things. 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. And yet on the other hand it seems no less absurd to think the square, cube or other power of a positive real root, should itself be nothing at all; which they who hold infinitesimals of the first order, denying all of the subsequent orders, are obliged to maintain. As for our senses, by them we have the knowledge only of our sensations, ideas, or those things that are immediately perceived by sense, call them what you will: but they do not inform us that things exist without the mind, or unperceived, like to those which are perceived. Daisey Fuentes you can find here. It is worth while to reflect a little on the motives which induced men to suppose the existence of material substance; that so having observed the gradual ceasing and expiration of those motives or reasons, we may proportionably withdraw the assent that was grounded on them. But, number being defined a "collection of units," we may conclude that, if there be no such thing as unity or unit in abstract, there are no ideas of number in abstract denoted by the numeral names and figures. This and the like may be urged in opposition to our tenets. May we not, for example, be affected with the promise of a good thing, though we have not an idea of what it is? For, say you, since we observe our sensations to be imprinted in an orderly and constant manner, it is but reasonable to suppose there are certain constant and regular occasions of their being produced. The opinion that those and the like words stand for general notions, abstracted from all particular persons and actions, seems to have rendered morality very difficult, and the study thereof of small use to mankind. Daisey Fuentes information. First, it is plain philosophers amuse themselves in vain, when they inquire for any natural efficient cause, distinct from a mind or spirit. True it is that, in consequence of the foregoing principles, several disputes and speculations which are esteemed no mean parts of learning, are rejected as useless. That is to say, that there are certain permanent and distinct parcels of Matter, corresponding to our ideas, which, though they do not excite them in our minds, or anywise immediately affect us, as being altogether passive and unperceivable to us, they are nevertheless to God, by whom they art perceived, as it were so many occasions to remind Him when and what ideas to imprint on our minds; that so things may go on in a constant uniform manner. Again, let us examine what is meant by occasion. This therefore is nothing to the purpose; it only shews you have the power of imagining or forming ideas in your mind: but it does not shew that you can conceive it possible the objects of your thought may exist without the mind. For how can it be known that the things which are perceived are conformable to those which are not perceived, or exist without the mind? Qualities, as hath been shewn, are nothing else but sensations or ideas, which exist only in a mind perceiving them; and this is true not only of the ideas we are acquainted with at present, but likewise of all possible ideas whatsoever.
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