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But you will say, Hath Nature no share in the production of natural things, and must they be all ascribed to the immediate and sole operation of God? 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. That all those things do really exist, that there are bodies, even corporeal substances, when taken in the vulgar sense, has been shewn to be agreeable to our principles; and the difference betwixt things and ideas, realities and chimeras, has been distinctly explained. Using NetDetective you can find everything about Laetitia Costa. From what has been said, it will be manifest to any considering person, that it is merely for want of attention and comprehensiveness of mind that there are any favourers of Atheism or the Manichean Heresy to be found. Yet so it is, we see the illiterate bulk of mankind that walk the high-road of plain common sense, and are governed by the dictates of nature, for the most part easy and undisturbed. But, nothing is determined of the manner or action, and it may as truly (for aught we know) be termed "impulse," or "protrusion," as "attraction." By this means abundance of information is conveyed unto us, concerning what we are to expect from such and such actions and what methods are proper to be taken for the exciting such and such ideas; which in effect is all that I conceive to be distinctly meant when it is said that, by discerning a figure, texture, and mechanism of the inward parts of bodies, whether natural or artificial, we may attain to know the several uses and properties depending thereon, or the nature of the thing. Laetitia Costa you can find here. If we thoroughly examine this tenet it will, perhaps, be found at bottom to depend on the doctrine of abstract ideas. To be plain, I own myself able to abstract in one sense, as when I consider some particular parts or qualities separated from others, with which, though they are united in some object, yet it is possible they may really exist without them. But what truth is there which shineth so strongly on the mind that by an aversion of thought, a wilful shutting of the eyes, we may not escape seeing it? And that is the opinion that the mind hath a power of framing abstract ideas or notions of things. 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. For my own part, whenever I attempt to frame a simple idea of time, abstracted from the succession of ideas in my mind, which flows uniformly and is participated by all beings, I am lost and embrangled in inextricable difficulties. Laetitia Costa information. In short, extension, figure, and motion, abstracted from all other qualities, are inconceivable. Unity in abstract we have before considered in sect. 13, from which and what has been said in the Introduction, it plainly follows there is not any such idea. And some of late have set themselves particularly to shew the incommunicable attributes of God agree to it. 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. For, as to its being an occasion, we have, I think, evidently shewn that with regard to us it is no occasion. It hath been observed in another place that the theorems and demonstrations in Geometry are conversant about universal ideas (sect. 15, Introd.); where it is explained in what sense this ought to be understood, to wit, the particular lines and figures included in the diagram are supposed to stand for innumerable others of different sizes; or, in other words, the geometer considers them abstracting from their magnitude- which does not imply that he forms an abstract idea, but only that he cares not what the particular magnitude is, whether great or small, but looks on that as a thing different to the demonstration.
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