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And to convince others of this, I know no readier or fairer way than to entreat they would calmly attend to their own thoughts; and if by this attention the emptiness or repugnancy of those expressions does appear, surely nothing more is requisite for the conviction. There is therefore some other Will or Spirit that produces them. Upon shutting my eyes all the furniture in the room is reduced to nothing, and barely upon opening them it is again created. A spirit is one simple, undivided, active being- as it perceives ideas it is called the understanding, and as it produces or otherwise operates about them it is called the will. Using NetDetective you can find everything about Alice Silverstone. Which sufficiently shows that the right angle might have been oblique, and the sides unequal, and for all that the demonstration have held good. We must no longer say upon these principles that fire heats, or water cools, but that a Spirit heats, and so forth. But I shall explain my meaning;- A human spirit or person is not perceived by sense, as not being an idea; when therefore we see the colour, size, figure, and motions of a man, we perceive only certain sensations or ideas excited in our own minds; and these being exhibited to our view in sundry distinct collections, serve to mark out unto us the existence of finite and created spirits like ourselves. Upon the whole, I am inclined to think that the far greater part, if not all, of those difficulties which have hitherto amused philosophers, and blocked up the way to knowledge, are entirely owing to ourselves- that we have first raised a dust and then complain we cannot see. Alice Silverstone you can find here. Whence it follows that to study them for their own sake would be just as wise, and to as good purpose as if a man, neglecting the true use or original intention and subserviency of language, should spend his time in impertinent criticisms upon words, or reasonings and controversies purely verbal. We have considered what has been said for them by their ablest patrons; and endeavored to show they are of no use for those ends to which they are thought necessary. It will perhaps be said that we want a sense (as some have imagined) proper to know substances withal, which, if we had, we might know our own soul as we do a triangle. extent, and variety of natural things: hence, by proper inferences, to enlarge our notions of the grandeur, wisdom, and beneficence of the Creator; and lastly, to make the several parts of the creation, so far as in us lies, subservient to the ends they were designed for, God's glory, and the sustentation and comfort of ourselves and fellow-creatures. Alice Silverstone information. What I here make public has, after a long and scrupulous inquiry, seemed to me evidently true and not unuseful to be known particularly to those who are tainted with Scepticism, or want a demonstration of the existence and immateriality of God, or the natural immortality of the soul. We may be said to have some knowledge or notion of our own minds, of spirits and active beings, whereof in a strict sense we have not ideas. And in effect the doctrine of abstraction has not a little contributed towards spoiling the most useful parts of knowledge. 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. and not amuse ourselves with the terms "absolute," "external," "exist, "and such-like, signifying we know not what. This gives us a sort of foresight which enables us to regulate our actions for the benefit of life. But, though it were possible that solid, figured, movable substances may exist without the mind, corresponding to the ideas we have of bodies, yet how is it possible for us to know this?
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