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From which it follows that men who use language are able to abstract or generalize their ideas. But do not you yourself perceive or think of them all the while? The great reason that is assigned for our being thought ignorant of the nature of spirits is our not having an idea of it. I answer, you may, if so it shall seem good, use the word "Matter" in the same sense as other men use "nothing," and so make those terms convertible in your style. There is therefore some other Spirit that causes them; since it is repugnant that they should subsist by themselves. Using NetDetective you can find everything about Kari Wuherer. In Arithmetic, therefore, we regard not the things, but the signs, which nevertheless are not regarded for their own sake, but because they direct us how to act with relation to things, and dispose rightly of them. What it is for a man to be happy, or an object good, every one may think he knows. To this I answer, that, in case we had a new sense bestowed upon us, we could only receive thereby some new sensations or ideas of sense. Fourthly, true motion is always changed by force impressed on the body moved. So that when I consider the two parts or branches which make the signification of the words material substance, I am convinced there is no distinct meaning annexed to them. The real essence, the internal qualities and constitution of every the meanest object, is hid from our view; something there is in every drop of water, every grain of sand, which it is beyond the power of human understanding to fathom or comprehend. Kari Wuherer you can find here. How great a friend material substance has been to Atheists in all ages were needless to relate. But, philosophers having plainly seen that the immediate objects of perception do not exist without the mind, they in some degree corrected the mistake of the vulgar; but at the same time run into another which seems no less absurd, to wit, that there are certain objects really existing without the mind, or having a subsistence distinct from being perceived, of which our ideas are only images or resemblances, imprinted by those objects on the mind. All their monstrous systems have so visible and necessary a dependence on it that, when this corner-stone is once removed, the whole fabric cannot choose but fall to the ground, insomuch that it is no longer worth while to bestow a particular consideration on the absurdities of every wretched sect of Atheists. It is evident to any one who takes a survey of the objects of human knowledge, that they are either ideas actually imprinted on the senses; or else such as are perceived by attending to the passions and operations of the mind; or lastly, ideas formed by help of memory and imagination- either compounding, dividing, or barely representing those originally perceived in the aforesaid ways. Kari Wuherer information. To me, I say, it is evident that the being of a spirit infinitely wise, good, and powerful is abundantly sufficient to explain all the appearances of nature. At least this is enough to show that the most abstract and general ideas are not those that the mind is first and most easily acquainted with, nor such as its earliest knowledge is conversant about. It were, therefore, to be wished that everyone would use his utmost endeavours to obtain a clear view of the ideas he would consider, separating from them all that dress and incumbrance of words which so much contribute to blind the judgment and divide the attention. But for a fuller information in this point I refer to the Essay itself. After what has been premised, I think we may lay down the following conclusions. For example, about the Resurrection, how many scruples and objections have been raised by Socinians and others? In the ordinary affairs of life, any phrases may be retained, so long as they excite in us proper sentiments, or dispositions to act in such a manner as is necessary for our well-being, how false soever they may be if taken in a strict and speculative sense.
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