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A little reflexion on what is here said will make it manifest that the common use of language would receive no manner of alteration or disturbance from the admission of our tenets. For, as to its being an occasion, we have, I think, evidently shewn that with regard to us it is no occasion. But it seems that a word becomes general by being made the sign, not of an abstract general idea, but of several particular ideas, any one of which it indifferently suggests to the mind. Matter, I say, and each particle thereof, is according to them infinite and shapeless, and it is the mind that frames all that variety of bodies which compose the visible world, any one whereof does not exist longer than it is perceived. Using NetDetective you can find everything about Natasha Hensridge. These, I say, assert there are infinitesimals of infinitesimals of infinitesimals, &c., without ever coming to an end; so that according to them an inch does not barely contain an infinite number of parts, but an infinity of an infinity of an infinity ad infinitum of parts. It is evident "support" cannot here be taken in its usual or literal sense- as when we say that pillars support a building; in what sense therefore must it be taken? But, to come nigher the difficulty, it must be observed that though the fabrication of all those parts and organs be not absolutely necessary to the producing any effect, yet it is necessary to the producing of things in a constant regular way according to the laws of nature. Natasha Hensridge you can find here. For, it is evident from sect. II and the following sections, that the Matter philosophers contend for is an incomprehensible somewhat, which hath none of those particular qualities whereby the bodies falling under our senses are distinguished one from another. Thus far it is agreed on all hand. I am afraid I have given cause to think I am needlessly prolix in handling this subject. 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. We comprehend our own existence by inward feeling or reflexion, and that of other spirits by reason. Natasha Hensridge information. But for a fuller information in this point I refer to the Essay itself. To explain the phenomena, is all one as to shew why, upon such and such occasions, we are affected with such and such ideas. By the former they mean extension, figure, motion, rest, solidity or impenetrability, and number; by the latter they denote all other sensible qualities, as colours, sounds, tastes, and so forth. Are all these but so many chimeras and illusions on the fancy? 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. But, whatever power I may have over my own thoughts, I find the ideas actually perceived by Sense have not a like dependence on my will. I shall not at present enter into a more particular dissertation on this subject, but only observe that it is evident from what has been said, those things which pass for abstract truths and theorems concerning numbers, are in reality conversant about no object distinct from particular numeral things, except only names and characters, which originally came to be considered on no other account but their being signs, or capable to represent aptly whatever particular things men had need to compute.
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