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There is nothing alike or common in them: and to expect that by any multiplication or enlargement of our faculties we may be enabled to know a spirit as we do a triangle, seems as absurd as if we should hope to see a sound. In the common affairs of life men never go beyond the earth to define the place of any body; and what is quiescent in respect of that is accounted absolutely to be so. 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. Using NetDetective you can find everything about Heather Graham. Particularly Matter, or the absolute existence of corporeal objects, hath been shewn to be that wherein the most avowed and pernicious enemies of all knowledge, whether human or divine, have ever placed their chief strength and confidence. And that because neither the right angle, nor the equality, nor determinate length of the sides are at all concerned in the demonstration. We may not, I think, strictly be said to have an idea of an active being, or of an action, although we may be said to have a notion of them. What must we think of houses, rivers, mountains, trees, stones; nay, even of our own bodies? Let us examine a little the description that is here given us of matter. To me it is evident those words mark out either a direct contradiction, or else nothing at all. Nothing can be plainer to me than that the extensions I have in view are no other than my own ideas; and it is no less plain that I cannot resolve any one of my ideas into an infinite number of other ideas, that is, that they are not infinitely divisible. Heather Graham you can find here. It seems as evident to me that they do, some of them, in certain instances reason as that they have sense; but it is only in particular ideas, just as they receive them from their senses. And first I shall say somewhat of Natural Philosophy. I grant indeed that it is possible for us to think a body which we see change its distance from some other to be moved, though it have no force applied to it (in which sense there may be apparent motion), but then it is because the force causing the change of distance is imagined by us to be applied or impressed on that body thought to move; which indeed shews we are capable of mistaking a thing to be in motion which is not, and that is all. For, as to its being an occasion, we have, I think, evidently shewn that with regard to us it is no occasion. Must we suppose the whole world to be mistaken? But, that they should have a like gravitation towards the centre of the moon may seem odd and unaccountable to most men, because it is discerned only in the tides. Heather Graham information. And this effect is often so instantly produced in the minds of those who are accustomed to resign their judgment to authority of that philosopher, as it is impossible any idea either of his person, writings, or reputation should go before. But it is demanded that we assign a cause of this prejudice, and account for its obtaining in the world. But, how great a prejudice soever against our notions this may give to those who have already been deeply engaged, and make large advances in studies of that nature, yet by others we hope it will not be thought any just ground of dislike to the principles and tenets herein laid down, that they abridge the labour of study, and make human sciences far more clear, compendious and attainable than they were before. I perceive several motions, changes, and combinations of ideas, that inform me there are certain particular agents, like myself, which accompany them and concur in their production. A clear view of which great truths cannot choose but fill our hearts with an awful circumspection and holy fear, which is the strongest incentive to Virtue, and the best guard against Vice. It is no more than willing, and straightway this or that idea arises in my fancy; and by the same power it is obliterated and makes way for another.
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