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We comprehend our own existence by inward feeling or reflexion, and that of other spirits by reason. What I know, that I have some notion of. But, though we might possibly have all our sensations without them, yet perhaps it may be thought easier to conceive and explain the manner of their production, by supposing external bodies in their likeness rather than otherwise; and so it might be at least probable there are such things as bodies that excite their ideas in our minds. What is here laid down seems to put an end to all those disputes and difficulties that have sprung up amongst the learned concerning the nature of pure Space. Using NetDetective you can find everything about Natile Portman. The words "to be present," when thus applied, must needs be taken in some abstract and strange meaning, and which I am not able to comprehend. Again, the mind having observed that in the particular extensions perceived by sense there is something common and alike in all, and some other things peculiar, as this or that figure or magnitude, which distinguish them one from another; it considers apart or singles out by itself that which is common, making thereof a most abstract idea of extension, which is neither line, surface, nor solid, nor has any figure or magnitude, but is an idea entirely prescinded from all these. But, all this doubtfulness, which so bewilders and confounds the mind and makes philosophy ridiculous in the eyes of the world, vanishes if we annex a meaning to our words. Natile Portman you can find here. All things that exist, exist only in the mind, that is, they are purely notional. There was an odour, that is, it was smelt; there was a sound, that is, it was heard; a colour or figure, and it was perceived by sight or touch. Insomuch that I am content to put the whole upon this issue:- If you can but conceive it possible for one extended movable substance, or, in general, for any one idea, or anything like an idea, to exist otherwise than in a mind perceiving it, I shall readily give up the cause. For, to denominate a body moved it is requisite, first, that it change its distance or situation with regard to some other body; and secondly, that the force occasioning that change be applied to it. To me it seems that ideas, spirits, and relations are all in their respective kinds the object of human knowledge and subject of discourse; and that the term idea would be improperly extended to signify everything we know or have any notion of. By touch I perceive hard and soft, heat and cold, motion and resistance, and of all these more and less either as to quantity or degree. Natile Portman information. For, say you, whatever may be urged against substance or occasion, or any other positive or relative notion of Matter, hath no place at all, so long as this negative definition of Matter is adhered to. 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. Of late many have been very sensible of the absurd opinions and insignificant disputes which grow out of the abuse of words. 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. But if the terms "extension," "parts," &c., Whatever we see, feel, hear, or anywise conceive or understand remains as secure as ever, and is as real as ever. That it exists not in the mind is agreed; and that it exists not in place is no less certain- since all place or extension exists only in the mind, as hath been already proved.
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