Secondly, the place being moved, that which is placed therein is also moved; so that a body moving in a place which is in motion doth participate the motion of its place. This is what some hold; but, so far as I can see, the words will, soul, spirit, do not stand for different ideas, or, in truth, for any idea at all, but for something which is very different from ideas, and which, being an agent, cannot be like unto, or represented by, any idea whatsoever. It is evident to any one who takes a survey of the objects of human knowledge, that they are either ideas actually imprinted on the senses; or else such as are perceived by attending to the passions and operations of the mind; or lastly, ideas formed by help of memory and imagination- either compounding, dividing, or barely representing those originally perceived in the aforesaid ways. Using NetDetective you can find everything about Helen Christensen. That this is the sense and arguing of the author will further appear by his answering the question he in another place puts: "Since all things that exist are only particulars, how come we by general terms?" And, after all their labour and struggle of thought, they are forced to own we cannot attain to any self-evident or demonstrative knowledge of the existence of sensible things. And at length, after various changes of size and shape, when the sense becomes infinitely acute the body shall seem infinite. There are other ends, as the raising of some passion, the exciting to or deterring from an action, the putting the mind in some particular disposition- to which the former is in many cases barely subservient, and sometimes entirely omitted, when these can be obtained without it, as I think does not unfrequently happen in the familiar use of language. Helen Christensen you can find here. I answer, when words are used without a meaning, you may put them together as you please without danger of running into a contradiction. In short, if there were external bodies, it is impossible we should ever come to know it; and if there were not, we might have the very same reasons to think there were that we have now. That the things I see with my eyes and touch with my hands do exist, really exist, I make not the least question. To say no more, it is an abstract idea. Some there are who make a distinction betwixt primary and secondary qualities. In answer to all which, I refer the reader to what has been said in sect. 3, 4, &c., and desire he will consider whether he means anything by the actual existence of an idea distinct from its being perceived. Ideas imprinted on the senses are real things, or do really exist; this we do not deny, but we deny they can subsist without the minds which perceive them, or that they are resemblances of any archetypes existing without the mind; since the very being of a sensation or idea consists in being perceived, and an idea can be like nothing but an idea. Helen Christensen information. The ideas of Sense are allowed to have more reality in them, that is, to be more strong, orderly, and coherent than the creatures of the mind; but this is no argument that they exist without the mind. That what I see, hear, and feel doth exist, that is to say, is perceived by me, I no more doubt than I do of my own being. But this may perhaps cease upon a view of the false principles that have obtained in the world, amongst all which there is none, methinks, hath a more wide and extended sway over the thoughts of speculative men than this of abstract general ideas. In the sense here given of reality it is evident that every vegetable, star, mineral, and in general each part of the mundane system, is as much a real being by our principles as by any other. But my conceiving or imagining power does not extend beyond the possibility of real existence or perception. In order therefore to fix their notions they seem to conceive the corporeal world as finite, and the utmost unmoved walls or shell thereof to be the place whereby they estimate true motions.
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