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For, since they and every part of them exist only in the mind, it follows that there is nothing in them but what is perceived: but whoever shall attend to his ideas, whether of sense or reflexion, will not perceive in them any power or activity; there is, therefore, no such thing contained in them. Indeed, if we take a view of the several phenomena, and compare them together, we may observe some likeness and conformity between them. If we consider it, the objection proposed in sect. 45 will not be found reasonably charged on the principles we have premised, so as in truth to make any objection at all against our notions. Using NetDetective you can find everything about Chaisy Lain. Hence, it is evident the supposition of external bodies is not necessary for the producing our ideas; since it is granted they are produced sometimes, and might possibly be produced always in the same order, we see them in at present, without their concurrence. 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. And there is no absurdity so gross, which, by this means, the mind of man may not be prepared to swallow. Wherever bodies are said to have no existence without the mind, I would not be understood to mean this or that particular mind, but all minds whatsoever. And yet it is to be feared that too many of parts and leisure, who live in Christian countries, are, merely through a supine and dreadful negligence, sunk into Atheism. Chaisy Lain you can find here. Which one consideration abundantly outbalances whatever particular inconveniences may thence arise. But, say what we can, some one perhaps may be apt to reply, he will still believe his senses, and never suffer any arguments, how plausible soever, to prevail over the certainty of them. 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. Which doctrine, how unworthy soever it may seem of the Divine Nature, yet I do not see how we can get clear of it, so long as we adhere to the received opinions. Having done with the Objections, which I endeavoured to propose in the clearest light, and gave them all the force and weight I could, we proceed in the next place to take a view of our tenets in their Consequences. So likewise a man may be just and virtuous without having precise ideas of justice and virtue. To be convinced of which, the reader need only reflect, and try to separate in his own thoughts the being of a sensible thing from its being perceived. Chaisy Lain information. And agreeably to those conditions of the simple and local value of figures, were contrived methods of finding, from the given figures or marks of the parts, what figures and how placed are proper to denote the whole, or vice versa. But, whoever considers the weakness of this pretence will think it was contrived on purpose to humour the laziness of the mind which had rather acquiesce in an indolent scepticism than be at the pains to go through with a severe examination of those principles it has ever embraced for true. I answer, when words are used without a meaning, you may put them together as you please without danger of running into a contradiction. For my part, after the nicest inquiry I could make, I am not able to discover that anything else is meant by those words; and I once more entreat the reader to sound his own thoughts, and not suffer himself to be imposed on by words. But, though there be some things which convince us human agents are concerned in producing them; yet it is evident to every one that those things which are called the Works of Nature, that is, the far greater part of the ideas or sensations perceived by us, are not produced by, or dependent on, the wills of men.
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