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Strictly speaking, to believe that which involves a contradiction, or has no meaning in it, is impossible; and whether the foregoing expressions are not of that sort, I refer it to the impartial examination of the reader. So long as we attribute a real existence to unthinking things, distinct from their being perceived, it is not only impossible for us to know with evidence the nature of any real unthinking being, but even that it exists. Some of these appear at first sight- as that several difficult and obscure questions, on which abundance of speculation has been thrown away, are entirely banished from philosophy. Using NetDetective you can find everything about Gloria Estfan. But secondly, though we should grant this unknown substance may possibly exist, yet where can it be supposed to be? As does the other of every particular extension, it matters not whether line, surface, or solid, whether of this or that magnitude or figure. But our prospects are too narrow. But I deny that I can abstract from one another, or conceive separately, those qualities which it is impossible should exist so separated; or that I can frame a general notion, by abstracting from particulars in the manner aforesaid- which last are the two proper acceptations of abstraction. To them nothing that is familiar appears unaccountable or difficult to comprehend. Even proper names themselves do not seem always spoken with a design to bring into our view the ideas of those individuals that are supposed to be marked by them. Gloria Estfan you can find here. Now, if we will annex a meaning to our words, and speak only of what we can conceive, I believe we shall acknowledge that an idea which, considered in itself, is particular, becomes general by being made to represent or stand for all other particular ideas of the same sort. 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. For example, when it is said "the change of motion is proportional to the impressed force," or that "whatever has extension is divisible," these propositions are to be understood of motion and extension in general; and nevertheless it will not follow that they suggest to my thoughts an idea of motion without a body moved, or any determinate direction and velocity, or that I must conceive an abstract general idea of extension, which is neither line, surface, nor solid, neither great nor small, black, white, nor red, nor of any other determinate colour. Gloria Estfan information. The opinion of the pure and intellectual nature of numbers in abstract has made them in esteem with those philosophers who seem to have affected an uncommon fineness and elevation of thought. But, when we see things go on in the ordinary course they do not excite in us any reflexion; their order and concatenation, though it be an argument of the greatest wisdom, power, and goodness in their creator, is yet so constant and familiar to us that we do not think them the immediate effects of a Free Spirit; especially since inconsistency and mutability in acting, though it be an imperfection, is looked on as a mark of freedom. But, as for inert, senseless Matter, nothing that I perceive has any the least connexion with it, or leads to the thoughts of it. Hence, it is plain that that the very notion of what is called Matter or corporeal substance, involves a contradiction in it. But let us examine a little the received opinion.- I think an intuitive knowledge may be obtained of this by any one that shall attend to what is meant by the term exists, when applied to sensible things. This therefore is nothing to the purpose; it only shews you have the power of imagining or forming ideas in your mind: but it does not shew that you can conceive it possible the objects of your thought may exist without the mind.
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