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Thing or Being is the most general name of all; it comprehends under it two kinds entirely distinct and heterogeneous, and which have nothing common but the name. Hence it is impossible, even in the most rigid, philosophic reasonings, so far to alter the bent and genius of the tongue we speak, as never to give a handle for cavillers to pretend difficulties and inconsistencies. What therefore can be meant by calling matter an occasion? And first as to ideas or unthinking things. For, what are the fore-mentioned objects but the things we perceive by sense? and what do we perceive besides our own ideas or sensations? and is it not plainly repugnant that any one of these, or any combination of them, should exist unperceived? Using NetDetective you can find everything about Leanna Tweeden. But, it having been shewn that none even of these can possibly exist otherwise than in a Spirit or Mind which perceives them it follows that we have no longer any reason to suppose the being of Matter; nay, that it is utterly impossible there should be any such thing, so long as that word is taken to denote an unthinking substratum of qualities or accidents wherein they exist without the mind. To be plain, we suspect the mathematicians are as well as other men concerned in the errors arising from the doctrine of abstract general ideas, and the existence of objects without the mind. This perceiving, active being is what I call mind, spirit, soul, or myself. Leanna Tweeden you can find here. But this doth not concern the truth of the proposition, which in other words is no more than to say, we are fed and clothed with those things which we perceive immediately by our senses. But how are we enlightened by being told this is done by attraction? This seems evident, in that the idea I have of motion doth necessarily include relation. For example, a triangle is defined to be "a plain surface comprehended by three right lines," by which that name is limited to denote one certain idea and no other. 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. It is one thing for to keep a name constantly to the same definition, and another to make it stand everywhere for the same idea; the one is necessary, the other useless and impracticable. Why does not an empty case serve as well as another? But we should proceed warily in such things, for we are apt to lay too great stress on analogies, and, to the prejudice of truth, humour that eagerness of the mind whereby it is carried to extend its knowledge into general theorems. Leanna Tweeden information. To this my answer is, that if the word substance be taken in the vulgar sense- for a combination of sensible qualities, such as extension, solidity, weight, and the like- this we cannot be accused of taking away: but if it be taken in a philosophic sense- for the support of accidents or qualities without the mind- then indeed I acknowledge that we take it away, if one may be said to take away that which never had any existence, not even in the imagination. In the entrance of which justly admired treatise, Time, Space, and Motion are distinguished into absolute and relative, true and apparent, mathematical and vulgar; which distinction, as it is at large explained by the author, does suppose these quantities to have an existence without the mind; and that they are ordinarily conceived with relation to sensible things, to which nevertheless in their own nature they bear no relation at all. In short, it will be asked, how, upon our principles, any tolerable account can be given, or any final cause assigned of an innumerable multitude of bodies and machines, framed with the most exquisite art, which in the common philosophy have very apposite uses assigned them, and serve to explain abundance of phenomena?
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