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But it will be objected that, if there is no idea signified by the terms soul, spirit, and substance, they are wholly insignificant, or have no meaning in them. It is said, the faculties we have are few, and those designed by nature for the support and comfort of life, and not to penetrate into the inward essence and constitution of things. This is evident from sect. 29, 30, and 33, where we have shewn what is meant by real things in opposition to chimeras or ideas of our own framing; but then they both equally exist in the mind, and in that sense they are alike ideas. Using NetDetective you can find everything about Caprice Bourrette. But a philosopher, whose thoughts take in a larger compass of nature, having observed a certain similitude of appearances, as well in the heavens as the earth, that argue innumerable bodies to have a mutual tendency towards each other, which he denotes by the general name "attraction," whatever can be reduced to that he thinks justly accounted for. Things remaining the same, our ideas vary, and which of them, or even whether any of them at all, represent the true quality really existing in the thing, it is out of our reach to determine. This therefore is nothing to the purpose; it only shews you have the power of imagining or forming ideas in your mind: but it does not shew that you can conceive it possible the objects of your thought may exist without the mind. If it be demanded why I make use of the word idea, and do not rather in compliance with custom call them things; I answer, I do it for two reasons:- first, because the term thing in contra-distinction to idea, is generally supposed to denote somewhat existing without the mind; secondly, because thing hath a more comprehensive signification than idea, including spirit or thinking things as well as ideas. Caprice Bourrette you can find here. And, in order to remedy these evils, they advise well, that we attend to the ideas signified, and draw off our attention from the words which signify them. I might add, my lord, that the extraordinary favour and bounty you have been pleased to show towards our Society gave me hopes you would not be unwilling to countenance the studies of one of its members. 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. And surely it is a work well deserving our pains to make a strict inquiry concerning the First Principles of Human Knowledge, to sift and examine them on all sides, especially since there may be some grounds to suspect that those lets and difficulties, which stay and embarrass the mind in its search after truth, do not spring from any darkness and intricacy in the objects, or natural defect in the understanding, so much as from false Principles which have been insisted on, and might have been avoided. Caprice Bourrette information. When we do our utmost to conceive the existence of external bodies, we are all the while only contemplating our own ideas. But it has been made evident that bodies, of what frame or texture soever, are barely passive ideas in the mind, which is more distant and heterogeneous from them than light is from darkness. The farther we go, we shall only lose ourselves the more irrecoverably, and be the deeper entangled in difficulties and mistakes. If therefore we consider the difference there is betwixt natural philosophers and other men, with regard to their knowledge of the phenomena, we shall find it consists not in an exacter knowledge of the efficient cause that produces them- for that can be no other than the will of a spirit- but only in a greater largeness of comprehension, whereby analogies, harmonies, and agreements are discovered in the works of nature, and the particular effects explained, that is, reduced to general rules, see sect. 62, which rules, grounded on the analogy and uniformness observed in the production of natural effects, are most agreeable and sought after by the mind; for that they extend our prospect beyond what is present and near to us, and enable us to make very probable conjectures touching things that may have happened at very great distances of time and place, as well as to predict things to come; which sort of endeavour towards omniscience is much affected by the mind.
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