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"Whether corporeal substance can think," "whether Matter be infinitely divisible," and "how it operates on spirit"- these and like inquiries have given infinite amusement to philosophers in all ages; but depending on the existence of Matter, they have no longer any place on our principles. For as to what is said of the absolute existence of unthinking things without any relation to their being perceived, that seems perfectly unintelligible. That bodies should tend towards the centre of the earth is not thought strange, because it is what we perceive every moment of our lives. Using NetDetective you can find everything about Christie Turlington. On the contrary, I think it were highly to be wished that men of great abilities and obstinate application would draw off their thoughts from those amusements, and employ them in the study of such things as lie nearer the concerns of life, or have a more direct influence on the manners. And it is no less visible that a particular size, figure, motion, and disposition of parts are necessary, though not absolutely to the producing any effect, yet to the producing it according to the standing mechanical laws of nature. If therefore it is impossible that any degree of those powers should be represented in an idea, it is evident there can be no idea of a spirit. First, it is plain philosophers amuse themselves in vain, when they inquire for any natural efficient cause, distinct from a mind or spirit. Christie Turlington you can find here. We must no longer say upon these principles that fire heats, or water cools, but that a Spirit heats, and so forth. We should propose to ourselves nobler views, namely, to recreate and exalt the mind with a prospect of the beauty, order. Whether it be so or no I am content the reader should impartially examine; since I do not think myself any farther concerned for the success of what I have written than as it is agreeable to truth. But it has been made evident that bodies, of what frame or texture soever, are barely passive ideas in the mind, which is more distant and heterogeneous from them than light is from darkness. This and the like may be urged in opposition to our tenets. So far as I can gather from the common use of language, that word signifies either the agent which produces any effect, or else something that is observed to accompany or go before it in the ordinary course of things. All which depend on a twofold abstraction; first, it is supposed that extension, for example, may be abstracted from all other sensible qualities; and secondly, that the entity of extension may be abstracted from its being perceived. Christie Turlington information. I find I can excite ideas in my mind at pleasure, and vary and shift the scene as oft as I think fit. If either of these be wanting, I do not think that, agreeably to the sense of mankind, or the propriety of language, a body can be said to be in motion. When therefore I delineate a triangle on paper, and take one side not above an inch, for example, in length to be the radius, this I consider as divided into 10,000 or 100,000 parts or more; for, though the ten-thousandth part of that line considered in itself is nothing at all, and consequently may be neglected without an error or inconveniency, yet these described lines, being only marks standing for greater quantities, whereof it may be the ten-thousandth part is very considerable, it follows that, to prevent notable errors in practice, the radius must be taken of 10,000 parts or more. But then, that they should suppose an innumerable multitude of created beings, which they acknowledge are not capable of producing any one effect in nature, and which therefore are made to no manner of purpose, since God might have done everything as well without them: this I say, though we should allow it possible, must yet be a very unaccountable and extravagant supposition.
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