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Not that it is possible for colour or motion to exist without extension; but only that the mind can frame to itself by abstraction the idea of colour exclusive of extension, and of motion exclusive of both colour and extension. Colour, figure, motion, extension, and the like, considered only as so many sensations in the mind, are perfectly known, there being nothing in them which is not perceived. It were an endless as well as an useless thing to trace the Schoolmen, those great masters of abstraction, through all the manifold inextricable labyrinths of error and dispute which their doctrine of abstract natures and notions seems to have led them into. Using NetDetective you can find everything about Elle Mac Pherson. I ask whether that intelligence hath not all the reason to believe the existence of corporeal substances, represented by his ideas, and exciting them in his mind, that you can possibly have for believing the same thing? Fourthly, true motion is always changed by force impressed on the body moved. In like manner, we know and have a notion of relations between things or ideas- which relations are distinct from the ideas or things related, inasmuch as the latter may be perceived by us without our perceiving the former. The reason therefore that any particular body seems to be of a finite magnitude, or exhibits only a finite number of parts to sense, is, not because it contains no more, since in itself it contains an infinite number of parts, but because the sense is not acute enough to discern them. Elle Mac Pherson you can find here. Each body therefore, considered in itself, is infinitely extended, and consequently void of all shape or figure. As a man may think of somewhat which does not think, so a body may be moved to or from another body which is not therefore itself in motion. Nay, this is unavoidable, since, propriety being regulated by custom, language is suited to the received opinions, which are not always the truest. Now, for an idea to exist in an unperceiving thing is a manifest contradiction, for to have an idea is all one as to perceive; that therefore wherein colour, figure, and the like qualities exist must perceive them; hence it is clear there can be no unthinking substance or substratum of those ideas. And in like manner perceiving the motion and collision of bodies to be attended with sound, we are inclined to think the latter the effect of the former. It may indeed on some occasions be necessary that the Author of nature display His overruling power in producing some appearance out of the ordinary series of things. Elle Mac Pherson information. I say, the bare possibility of your opinions being true shall pass for an argument that it is so. It is certain that not a few divines, as well as philosophers of great note, have, from the difficulty they found in conceiving either limits or annihilation of space, concluded it must be divine. But I shall not enter into the detail of them in this place, as well because I think arguments a posteriori are unnecessary for confirming what has been, if I mistake not, sufficiently demonstrated a priori, as because I shall hereafter find occasion to speak somewhat of them. For, when we perceive certain ideas of Sense constantly followed by other ideas and we know this is not of our own doing, we forthwith attribute power and agency to the ideas themselves, and make one the cause of another, than which nothing can be more absurd and unintelligible. What I am myself, that which I denote by the term I, is the same with what is meant by soul or spiritual substance. 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. And a little after: "Therefore, I think, we may suppose that it is in this that the species of brutes are discriminated from men, and it is that proper difference wherein they are wholly separated, and which at last widens to so wide a distance.
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