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This seems evident, in that the idea I have of motion doth necessarily include relation. It is acknowledged, on the received principles, that extension, motion, and in a word all sensible qualities have need of a support, as not being able to subsist by themselves. 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. Using NetDetective you can find everything about Pamela Andreson Lee. I answer, you may so, there is no difficulty in it; but what is all this, I beseech you, more than framing in your mind certain ideas which you call books and trees, and the same time omitting to frame the idea of any one that may perceive them? We have, I think, shewn the impossibility of Abstract Ideas. 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. But, you will insist, what if I have no reason to believe the existence of Matter? what if I cannot assign any use to it or explain anything by it, or even conceive what is meant by that word? yet still it is no contradiction to say that Matter exists, and that this Matter is in general a substance, or occasion of ideas; though indeed to go about to unfold the meaning or adhere to any particular explication of those words may be attended with great difficulties. Pamela Andreson Lee you can find here. Again, the things perceived by sense may be termed external, with regard to their origin- in that they are not generated from within by the mind itself, but imprinted by a Spirit distinct from that which perceives them. My purpose therefore is, to try if I can discover what those Principles are which have introduced all that doubtfulness and uncertainty, those absurdities and contradictions, into the several sects of philosophy; insomuch that the wisest men have thought our ignorance incurable, conceiving it to arise from the natural dulness and limitation of our faculties. Nothing can be plainer than that the motions, changes, decays, and dissolutions which we hourly see befall natural bodies (and which is what we mean by the course of nature) cannot possibly affect an active, simple, uncompounded substance; such a being therefore is indissoluble by the force of nature; that is to say, "the soul of man is naturally immortal." 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? Pamela Andreson Lee information. Nay, this is unavoidable, since, propriety being regulated by custom, language is suited to the received opinions, which are not always the truest. These considerations determined me to lay this treatise at your lordship's feet, and the rather because I was ambitious to have it known that I am with the truest and most profound respect, on account of that learning and virtue which the world so justly admires in your lordship. 147 and elsewhere of the Essay concerning Vision, that visible ideas are the Language whereby the Governing Spirit on whom we depend informs us what tangible ideas he is about to imprint upon us, in case we excite this or that motion in our own bodies. That food nourishes, sleep refreshes, and fire warms us; that to sow in the seed-time is the way to reap in the harvest; and in general that to obtain such or such ends, such or such means are conducive - all this we know, not by discovering any necessary connexion between our ideas, but only by the observation of the settled laws of nature, without which we should be all in uncertainty and confusion, and a grown man no more know how to manage himself in the affairs of life than an infant just born.
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