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And it is the searching after and endeavouring to understand those signs instituted by the Author of Nature, that ought to be the employment of the natural philosopher; and not the pretending to explain things by corporeal causes, which doctrine seems to have too much estranged the minds of men from that active principle, that supreme and wise Spirit "in whom we live, move, and have our being." Which one consideration abundantly outbalances whatever particular inconveniences may thence arise. Using NetDetective you can find everything about Karen Mcdouglas. You may say, for example, that twice two is equal to seven, so long as you declare you do not take the words of that proposition in their usual acceptation but for marks of you know not what. For, however some may define relative motion, so as to term that body moved which changes its distance from some other body, whether the force or action causing that change were impressed on it or no, yet as relative motion is that which is perceived by sense, and regarded in the ordinary affairs of life, it should seem that every man of common sense knows what it is as well as the best philosopher. During all which there is no alteration in the body, but only in the sense. To all which, and whatever else of the same sort may be objected, I answer, that by the principles premised we are not deprived of any one thing in nature. For, to denominate a body moved it is requisite, first, that it change its distance or situation with regard to some other body; and secondly, that the force occasioning that change be applied to it. Karen Mcdouglas you can find here. So likewise a man may be just and virtuous without having precise ideas of justice and virtue. And this, methinks, can be no hard task for anyone to perform. Much is here said of the difficulty that abstract ideas carry with them, and the pains and skill requisite to the forming them. But, notwithstanding that this is the constant language of Scripture, yet we have I know not what aversion from believing that God concerns Himself so nearly in our affairs. Besides, they who attempt to account for things do it not by corporeal substance, but by figure, motion, and other qualities, which are in truth no more than mere ideas, and, therefore, cannot be the cause of anything, as hath been already shewn. As for the mixture of pain or uneasiness which is in the world, pursuant to the general laws of nature, and the actions of finite, imperfect spirits, this, in the state we are in at present, is indispensably necessary to our well-being. 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. Karen Mcdouglas information. The objects I consider, I clearly and adequately know. But what reason can induce us to believe the existence of bodies without the mind, from what we perceive, since the very patrons of Matter themselves do not pretend there is any necessary connexion betwixt them and our ideas? Again, the parts of steel we see cohere firmly together, and this also is accounted for by attraction; but, in this as in the other instances, I do not perceive that anything is signified besides the effect itself; for as to the manner of the action whereby it is produced, or the cause which produces it, these are not so much as aimed at. As does the other of every particular extension, it matters not whether line, surface, or solid, whether of this or that magnitude or figure. If they are, then they are ideas and we have gained our point; but if you say they are not, I appeal to any one whether it be sense to assert a colour is like something which is invisible; hard or soft, like something which is intangible; and so of the rest. And, after all their labour and struggle of thought, they are forced to own we cannot attain to any self-evident or demonstrative knowledge of the existence of sensible things.
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