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Thus much I thought fit to premise, in order to prevent, if possible, the hasty censures of a sort of men who are too apt to condemn an opinion before they rightly comprehend it. Whether others have this wonderful faculty of abstracting their ideas, they best can tell: for myself, I find indeed I have a faculty of imagining, or representing to myself, the ideas of those particular things I have perceived, and of variously compounding and dividing them. If therefore it is impossible that any degree of those powers should be represented in an idea, it is evident there can be no idea of a spirit. Using NetDetective you can find everything about Jennie Mccarthy. The words "to be present," when thus applied, must needs be taken in some abstract and strange meaning, and which I am not able to comprehend. Suppose- what no one can deny possible- an intelligence without the help of external bodies, to be affected with the same train of sensations or ideas that you are, imprinted in the same order and with like vividness in his mind. That bodies should tend towards the centre of the earth is not thought strange, because it is what we perceive every moment of our lives. Or is not the being threatened with danger sufficient to excite a dread, though we think not of any particular evil likely to befal us, nor yet frame to ourselves an idea of danger in abstract? 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. Jennie Mccarthy you can find here. To them nothing that is familiar appears unaccountable or difficult to comprehend. For that only is thought so which is uncommon, or a thing by itself, and out of the ordinary course of our observation. Hence, it follows there is an infinite number of parts in each particle of Matter which are not perceived by sense. Hence, the knowledge I have of other spirits is not immediate, as is the knowledge of my ideas; but depending on the intervention of ideas, by me referred to agents or spirits distinct from myself, as effects or concomitant signs. To all which my answer is, first, that the connexion of ideas does not imply the relation of cause and effect, but only of a mark or sign with the thing signified. I can as well doubt of my own being as of the being of those things which I actually perceive by sense; it being a manifest contradiction that any sensible object should be immediately perceived by sight or touch, and at the same time have no existence in nature, since the very existence of an unthinking being consists in being perceived. Jennie Mccarthy information. It is only implied that whatever particular motion I consider, whether it be swift or slow, perpendicular, horizontal, or oblique, or in whatever object, the axiom concerning it holds equally true. To this it may be replied that whatever is useful in geometry, and promotes the benefit of human life, does still remain firm and unshaken on our principles; that science considered as practical will rather receive advantage than any prejudice from what has been said. But, surely it ought not to be looked on as a defect in a human understanding that it does not perceive the idea of spirit, if it is manifestly impossible there should be any such idea. Sixthly, you will say there have been a great many things explained by matter and motion; take away these and you destroy the whole corpuscular philosophy, and undermine those mechanical principles which have been applied with so much success to account for the phenomena. But men, not retaining that distinction in their thoughts, slide into a belief that the small particular line described on paper contains in itself parts innumerable. If any man has the faculty of framing in his mind such an idea of a triangle as is here described, it is in vain to pretend to dispute him out of it, nor would I go about it.
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