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I answer, if it does not in those mentioned, it is impossible it should represent it in any other thing. Sixthly, you will say there have been a great many things explained by matter and motion; take away these and you destroy the whole corpuscular philosophy, and undermine those mechanical principles which have been applied with so much success to account for the phenomena. We may therefore infer that, all things duly considered, it is not more reasonable to think our faculties defective, in that they do not furnish us with an idea of spirit or active thinking substance, than it would be if we should blame them for not being able to comprehend a round square. Using NetDetective you can find everything about Emma Sjoeberg. Ancient and rooted prejudices do often pass into principles; and those propositions which once obtain the force and credit of a principle, are not only themselves, but likewise whatever is deducible from them, thought privileged from all examination. So far, I will not deny, I can abstract- if that may properly be called abstraction which extends only to the conceiving separately such objects as it is possible may really exist or be actually perceived asunder. All I desire is that the reader would fully and certainly inform himself whether he has such an idea or no. By Matter, therefore, we are to understand an inert, senseless substance, in which extension, figure, and motion do actually subsist. Emma Sjoeberg you can find here. Which difficulty seems to have been very much increased by the doctrine of abstraction. Whether others mean anything by the term reality different from what I do, I entreat them to look into their own thoughts and see. 147 and elsewhere of the Essay concerning Vision, that visible ideas are the Language whereby the Governing Spirit on whom we depend informs us what tangible ideas he is about to imprint upon us, in case we excite this or that motion in our own bodies. It is therefore plain that nothing can be more evident to any one that is capable of the least reflexion than the existence of God, or a Spirit who is intimately present to our minds, producing in them all that variety of ideas or sensations which continually affect us, on whom we have an absolute and entire dependence, in short "in whom we live, and move, and have our being." All that stock of arguments they produce to depreciate our faculties and make mankind appear ignorant and low, are drawn principally from this head, namely, that we are under an invincible blindness as to the true and real nature of things. Spirits and ideas are things so wholly different, that when we say "they exist," "they are known," or the like, these words must not be thought to signify anything common to both natures. Emma Sjoeberg information. But, since one idea cannot be the cause of another, to what purpose is that connexion? And, in like manner, by considering motion abstractedly not only from the body moved, but likewise from the figure it describes, and all particular directions and velocities, the abstract idea of motion is framed; which equally corresponds to all particular motions whatsoever that may be perceived by sense. Since therefore the objects of sense exist only in the mind, and are withal thoughtless and inactive, I chose to mark them by the word idea, which implies those properties. There are certain general laws that run through the whole chain of natural effects; these are learned by the observation and study of nature, and are by men applied as well to the framing artificial things for the use and ornament of life as to the explaining various phenomena- which explication consists only in shewing the conformity any particular phenomenon hath to the general laws of nature, or, which is the same thing, in discovering the uniformity there is in the production of natural effects; as will be evident to whoever shall attend to the several instances wherein philosophers pretend to account for appearances.
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