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But, say you, though it be granted that there is no thoughtless support of extension and the other qualities or accidents which we perceive, yet there may perhaps be some inert, unperceiving substance or substratum of some other qualities, as incomprehensible to us as colours are to a man born blind, because we have not a sense adapted to them. But then if this be made the distinguishing property of that sort of animals, I fear a great many of those that pass for men must be reckoned into their number. Using NetDetective you can find everything about Gillian Andersson. But, if by Nature is meant some being distinct from God, as well as from the laws of nature, and things perceived by sense, I must confess that word is to me an empty sound without any intelligible meaning annexed to it. For example, in the falling of a stone to the ground, in the rising of the sea towards the moon, in cohesion, crystallization, etc, there is something alike, namely, an union or mutual approach of bodies. And at length, after various changes of size and shape, when the sense becomes infinitely acute the body shall seem infinite. 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. Every particular finite extension which may possibly be the object of our thought is an idea existing only in the mind, and consequently each part thereof must be perceived. Gillian Andersson you can find here. I readily agree with this learned author, that the faculties of brutes can by no means attain to abstraction. Now, I ask any one whether, in his sense of motion as he walks along the streets, the stones he passes over may be said to move, because they change distance with his feet? nor yet naked: hair, feathers, scales, and nakedness being the distinguishing properties of particular animals, and for that reason left out of the abstract idea. This gives us a sort of foresight which enables us to regulate our actions for the benefit of life. If any man shall doubt of the truth of what is here delivered, let him but reflect and try if he can frame the idea of any power or active being, and whether he has ideas of two principal powers, marked by the names will and understanding, distinct from each other as well as from a third idea of Substance or Being in general, with a relative notion of its supporting or being the subject of the aforesaid powers- which is signified by the name soul or spirit. And, after all their labour and struggle of thought, they are forced to own we cannot attain to any self-evident or demonstrative knowledge of the existence of sensible things. Gillian Andersson information. But, it will be urged that miracles do, at least, lose much of their stress and import by our principles. In a large sense, indeed, we may be said to have an idea or rather a notion of spirit; that is, we understand the meaning of the word, otherwise we could not affirm or deny anything of it. Some there are of great note who, not content with holding that finite lines may be divided into an infinite number of parts, do yet farther maintain that each of those infinitesimals is itself subdivisible into an infinity of other parts or infinitesimals of a second order, and so on ad infinitum. In short, if there were external bodies, it is impossible we should ever come to know it; and if there were not, we might have the very same reasons to think there were that we have now. We may even assert that the existence of God is far more evidently perceived than the existence of men; because the effects of nature are infinitely more numerous and considerable than those ascribed to human agents. But, notwithstanding that this is the constant language of Scripture, yet we have I know not what aversion from believing that God concerns Himself so nearly in our affairs.
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