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All things that exist, exist only in the mind, that is, they are purely notional. In the twelfth place, it may perhaps be objected that- though it be clear from what has been said that there can be no such thing as an inert, senseless, extended, solid, figured, movable substance existing without the mind, such as philosophers describe Matter- yet, if any man shall leave out of his idea of matter the positive ideas of extension, figure, solidity and motion, and say that he means only by that word an inert, senseless substance, that exists without the mind or unperceived, which is the occasion of our ideas, or at the presence whereof God is pleased to excite ideas in us: it doth not appear but that Matter taken in this sense may possibly exist. Using NetDetective you can find everything about Latetia Casta. As the place happens to be variously defined, the motion which is related to it varies. All this scepticism follows from our supposing a difference between things and ideas, and that the former have a subsistence without the mind or unperceived. For as to what is said of the absolute existence of unthinking things without any relation to their being perceived, that seems perfectly unintelligible. All which ambiguity is to be found in the apparent motions, but not at all in the true or absolute, which should therefore be alone regarded in philosophy. And at length, after various changes of size and shape, when the sense becomes infinitely acute the body shall seem infinite. Latetia Casta you can find here. As for the characters of novelty and singularity which some of the following notions may seem to bear, it is, I hope, needless to make any apology on that account. It remains therefore that if we have any knowledge at all of external things, it must be by reason, inferring their existence from what is immediately perceived by sense. If by finite extension be meant something distinct from a finite idea, I declare I do not know what that is, and so cannot affirm or deny anything of it. It will not be amiss to add, that the doctrine of abstract ideas has had no small share in rendering those sciences intricate and obscure which are particularly conversant about spiritual things. 60 amounts in reality to no more than this:- ideas are not anyhow and at random produced, there being a certain order and connexion between them, like to that of cause and effect; there are also several combinations of them made in a very regular and artificial manner, which seem like so many instruments in the hand of nature that, being hid as it were behind the scenes, have a secret operation in producing those appearances which are seen on the theatre of the world, being themselves discernible only to the curious eye of the philosopher. Latetia Casta information. From which it follows that men who use language are able to abstract or generalize their ideas. I answer, first, that, upon a narrow inquiry, it will not perhaps be found so many as is imagined do really believe the existence of Matter or things without the mind. And first I shall say somewhat of Natural Philosophy. Without extension solidity cannot be conceived; since therefore it has been shewn that extension exists not in an unthinking substance, the same must also be true of solidity. It is true the diagram I have in view includes all these particulars, but then there is not the least mention made of them in the proof of the proposition. From the opinion that spirits are to be known after the manner of an idea or sensation have risen many absurd and heterodox tenets, and much scepticism about the nature of the soul. But at the same time it must be owned that most parts of knowledge have been strangely perplexed and darkened by the abuse of words, and general ways of speech wherein they are delivered. And yet this pure and clear light which enlightens every one is itself invisible.
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