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And, as it is very possible to write improperly, through too strict an observance of general grammar rules; so, in arguing from general laws of nature, it is not impossible we may extend the analogy too far, and by that means run into mistakes. So likewise when we attempt to abstract extension and motion from all other qualities, and consider them by themselves, we presently lose sight of them, and run into great extravagances. The great reason that is assigned for our being thought ignorant of the nature of spirits is our not having an idea of it. Using NetDetective you can find everything about Eva Herzegova. But the mind taking no notice of itself, is deluded to think it can and does conceive bodies existing unthought of or without the mind, though at the same time they are apprehended by or exist in itself. In the last place, you will say, what if we give up the cause of material Substance, and stand to it that Matter is an unknown somewhat- neither substance nor accident, spirit nor idea, inert, thoughtless, indivisible, immovable, unextended, existing in no place. But though it be allowed by the materialists themselves that Matter was thought of only for the sake of supporting accidents, and, the reason entirely ceasing, one might expect the mind should naturally, and without any reluctance at all, quit the belief of what was solely grounded thereon; yet the prejudice is riveted so deeply in our thoughts, that we can scarce tell how to part with it, and are therefore inclined, since the thing itself is indefensible, at least to retain the name, which we apply to I know not what abstracted and indefinite notions of being, or occasion, though without any show of reason, at least so far as I can see. Eva Herzegova you can find here. If we look but never so little into our thoughts, we shall find it impossible for us to conceive a likeness except only between our ideas. But we should proceed warily in such things, for we are apt to lay too great stress on analogies, and, to the prejudice of truth, humour that eagerness of the mind whereby it is carried to extend its knowledge into general theorems. 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. Place he defines to be that part of space which is occupied by any body; and according as the space is absolute or relative so also is the place. Whatever we see, feel, hear, or anywise conceive or understand remains as secure as ever, and is as real as ever. To this I answer, that men knowing they perceived several ideas, whereof they themselves were not the authors- as not being excited from within nor depending on the operation of their wills- this made them maintain those ideas, or objects of perception had an existence independent of and without the mind, without ever dreaming that a contradiction was involved in those words. Eva Herzegova information. But do not the most plausible of them depend on the supposition that a body is denominated the same, with regard not to the form or that which is perceived by sense, but the material substance, which remains the same under several forms? They are also less dependent on the spirit, or thinking substance which perceives them, in that they are excited by the will of another and more powerful spirit; yet still they are ideas, and certainly no idea, whether faint or strong, can exist otherwise than in a mind perceiving it. To all which I answer, first, that though there were some difficulties relating to the administration of Providence, and the uses by it assigned to the several parts of nature, which I could not solve by the foregoing principles, yet this objection could be of small weight against the truth and certainty of those things which may be proved a priori, with the utmost evidence and rigor of demonstration.
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