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There was an odour, that is, it was smelt; there was a sound, that is, it was heard; a colour or figure, and it was perceived by sight or touch. Place he defines to be that part of space which is occupied by any body; and according as the space is absolute or relative so also is the place. This is inculcated because I imagine it may be of moment towards clearing several important questions, and preventing some very dangerous errors concerning the nature of the soul. Whereas, in truth, there is no such thing as one precise and definite signification annexed to any general name, they all signifying indifferently a great number of particular ideas. Using NetDetective you can find everything about Ashely Judd. This is what some hold; but, so far as I can see, the words will, soul, spirit, do not stand for different ideas, or, in truth, for any idea at all, but for something which is very different from ideas, and which, being an agent, cannot be like unto, or represented by, any idea whatsoever. When in broad daylight I open my eyes, it is not in my power to choose whether I shall see or no, or to determine what particular objects shall present themselves to my view; and so likewise as to the hearing and other senses; the ideas imprinted on them are not creatures of my will. The fire which I see is not the cause of the pain I suffer upon my approaching it, but the mark that forewarns me of it. To this it will be objected that every name that has a definition is thereby restrained to one certain signification. Ashely Judd you can find here. In answer to all which, I refer the reader to what has been said in sect. 3, 4, &c., and desire he will consider whether he means anything by the actual existence of an idea distinct from its being perceived. It is, I know, a point much insisted on, that all knowledge and demonstration are about universal notions, to which I fully agree: but then it doth not appear to me that those notions are formed by abstraction in the manner premised- universality, so far as I can comprehend, not consisting in the absolute, positive nature or conception of anything, but in the relation it bears to the particulars signified or represented by it; by virtue whereof it is that things, names, or notions, being in their own nature particular, are rendered universal. What it is for a man to be happy, or an object good, every one may think he knows. The reason therefore that any particular body seems to be of a finite magnitude, or exhibits only a finite number of parts to sense, is, not because it contains no more, since in itself it contains an infinite number of parts, but because the sense is not acute enough to discern them. Ashely Judd information. But, a fair and ingenuous reader will collect the sense from the scope and tenor and connexion of a discourse, making allowances for those inaccurate modes of speech which use has made inevitable. Which difficulty seems to have been very much increased by the doctrine of abstraction. Their esse is percepi, nor is it possible they should have any existence out of the minds or thinking things which perceive them. The objects I consider, I clearly and adequately know. Again, I ask whether those supposed originals or external things, of which our ideas are the pictures or representations, be themselves perceivable or no? When I excite a motion in some part of my body, if it be free or without resistance, I say there is Space; but if I find a resistance, then I say there is Body; and in proportion as the resistance to motion is lesser or greater, I say the space is more or less pure. 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. Absolute Motion is said to be the translation of a body from absolute place to absolute place, as relative motion is from one relative place to another.
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