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By touch I perceive hard and soft, heat and cold, motion and resistance, and of all these more and less either as to quantity or degree. They are also less dependent on the spirit, or thinking substance which perceives them, in that they are excited by the will of another and more powerful spirit; yet still they are ideas, and certainly no idea, whether faint or strong, can exist otherwise than in a mind perceiving 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. Using NetDetective you can find everything about Natasha Hestridge. And in effect the doctrine of abstraction has not a little contributed towards spoiling the most useful parts of knowledge. Fain would we suppose Him at a great distance off, and substitute some blind unthinking deputy in His stead, though (if we may believe Saint Paul) "He be not far from every one of us." Fifthly, it may perhaps be objected that if extension and figure exist only in the mind, it follows that the mind is extended and figured; since extension is a mode or attribute which (to speak with the schools) is predicated of the subject in which it exists. I answer, he would so; in such things we ought to "think with the learned, and speak with the vulgar." By Matter, therefore, we are to understand an inert, senseless substance, in which extension, figure, and motion do actually subsist. Natasha Hestridge you can find here. And, to say a die is hard, extended, and square is not to attribute those qualities to a subject distinct from and supporting them, but only an explication of the meaning of the word die. In like manner the noise that I hear is not the effect of this or that motion or collision of the ambient bodies, but the sign thereof. But, for the fuller proof of this point, let it be considered the sensible qualities are colour, figure, motion, smell, taste, etc., i.e. the ideas perceived by sense. But how are we enlightened by being told this is done by attraction? This easy trial may perhaps make you see that what you contend for is a downright contradiction. It were a mistake to think that what is here said derogates in the least from the reality of things. But do not the most plausible of them depend on the supposition that a body is denominated the same, with regard not to the form or that which is perceived by sense, but the material substance, which remains the same under several forms? We have, I think, shewn the impossibility of Abstract Ideas. The existence of Matter, or bodies unperceived, has not only been the main support of Atheists and Fatalists, but on the same principle doth Idolatry likewise in all its various forms depend. Natasha Hestridge information. Prejudices and errors of sense do from all parts discover themselves to our view; and, endeavouring to correct these by reason, we are insensibly drawn into uncouth paradoxes, difficulties, and inconsistencies, which multiply and grow upon us as we advance in speculation, till at length, having wandered through many intricate mazes, we find ourselves just where we were, or, which is worse, sit down in a forlorn Scepticism. And this, methinks, can be no hard task for anyone to perform. But, it will be urged that miracles do, at least, lose much of their stress and import by our principles. And without this we should be eternally at a loss; we could not know how to act anything that might procure us the least pleasure, or remove the least pain of sense. The plainest things in the world, those we are most intimately acquainted with and perfectly know, when they are considered in an abstract way, appear strangely difficult and incomprehensible. And, to the end their use be permanent and universal, these combinations must be made by rule, and with wise contrivance. And we shall understand just as much by one proposition as the other.
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