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It is not possible for me to imagine that any of my own ideas are alike or unlike that are not truly so. And at length, after various changes of size and shape, when the sense becomes infinitely acute the body shall seem infinite. Say you, I have no idea of Matter and therefore cannot explain it. But a philosopher, whose thoughts take in a larger compass of nature, having observed a certain similitude of appearances, as well in the heavens as the earth, that argue innumerable bodies to have a mutual tendency towards each other, which he denotes by the general name "attraction," whatever can be reduced to that he thinks justly accounted for. Using NetDetective you can find everything about Carmen Elecktra. To me it appears that though motion includes a relation of one thing to another, yet it is not necessary that each term of the relation be denominated from it. In short, extension, figure, and motion, abstracted from all other qualities, are inconceivable. For, though we hold indeed the objects of sense to be nothing else but ideas which cannot exist unperceived; yet we may not hence conclude they have no existence except only while they are perceived by us, since there may be some other spirit that perceives them though we do not. You will reply, perhaps, that in the fore-said definition is included what doth sufficiently distinguish it from nothing- the positive abstract idea of quiddity, entity, or existence. Carmen Elecktra you can find here. Hence it is plain we do not see a man- if by man is meant that which lives, moves, perceives, and thinks as we do- but only such a certain collection of ideas as directs us to think there is a distinct principle of thought and motion, like to ourselves, accompanying and represented by it. It is very obvious, upon the least inquiry into our thoughts, to know whether it is possible for us to understand what is meant by the absolute existence of sensible objects in themselves, or without the mind. For, as we have shewn the doctrine of Matter or corporeal substance to have been the main pillar and support of Scepticism, so likewise upon the same foundation have been raised all the impious schemes of Atheism and Irreligion. But what reason can induce us to believe the existence of bodies without the mind, from what we perceive, since the very patrons of Matter themselves do not pretend there is any necessary connexion betwixt them and our ideas? This being so, and it being withal certain that names which yet are not thought altogether insignificant do not always mark out particular conceivable ideas, it is straightway concluded that they stand for abstract notions. Carmen Elecktra information. I acknowledge it does so- the word idea not being used in common discourse to signify the several combinations of sensible qualities which are called things; and it is certain that any expression which varies from the familiar use of language will seem harsh and ridiculous. It hath been observed in another place that the theorems and demonstrations in Geometry are conversant about universal ideas (sect. 15, Introd.); where it is explained in what sense this ought to be understood, to wit, the particular lines and figures included in the diagram are supposed to stand for innumerable others of different sizes; or, in other words, the geometer considers them abstracting from their magnitude- which does not imply that he forms an abstract idea, but only that he cares not what the particular magnitude is, whether great or small, but looks on that as a thing different to the demonstration. Secondly, the reason why ideas are formed into machines, that is, artificial and regular combinations, is the same with that for combining letters into words. And agreeably to those conditions of the simple and local value of figures, were contrived methods of finding, from the given figures or marks of the parts, what figures and how placed are proper to denote the whole, or vice versa.
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