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But you will say that if this doctrine obtains it will follow the very foundations of Geometry are destroyed, and those great men who have raised that science to so astonishing a height, have been all the while building a castle in the air. That the proper objects of sight neither exist without mind, nor are the images of external things, was shewn even in that treatise. It will not be amiss to observe how far the received principles of philosophy are themselves chargeable with those pretended absurdities. Using NetDetective you can find everything about Rhona Mitra. For, though we hold indeed the objects of sense to be nothing else but ideas which cannot exist unperceived; yet we may not hence conclude they have no existence except only while they are perceived by us, since there may be some other spirit that perceives them though we do not. For example, the will is termed the motion of the soul; this infuses a belief that the mind of man is as a ball in motion, impelled and determined by the objects of sense, as necessarily as that is by the stroke of a racket. Colour, figure, motion, extension, and the like, considered only as so many sensations in the mind, are perfectly known, there being nothing in them which is not perceived. For, it is evident that in affecting other persons the will of man has no other object than barely the motion of the limbs of his body; but that such a motion should be attended by, or excite any idea in the mind of another, depends wholly on the will of the Creator. Rhona Mitra you can find here. And it had been well if the ill effects of that doctrine were confined to those only who make the most avowed profession of it. I cannot be deceived in thinking I have an idea which I have not. All which seems very plain and not to include any difficulty in it. The Atheist indeed will want the colour of an empty name to support his impiety; and the Philosophers may possibly find they have lost a great handle for trifling and disputation. Secondly, the reason why ideas are formed into machines, that is, artificial and regular combinations, is the same with that for combining letters into words. By Matter, therefore, we are to understand an inert, senseless substance, in which extension, figure, and motion do actually subsist. For, say you, since we observe our sensations to be imprinted in an orderly and constant manner, it is but reasonable to suppose there are certain constant and regular occasions of their being produced. All which depend on a twofold abstraction; first, it is supposed that extension, for example, may be abstracted from all other sensible qualities; and secondly, that the entity of extension may be abstracted from its being perceived. Rhona Mitra information. And I do not think that either what philosophers call Matter, or the existence of objects without the mind, is anywhere mentioned in Scripture. Now, agreeably to what we have before observed of words in general (sect. 19, Introd.) it happens here likewise that abstract ideas are thought to be signified by numeral names or characters, while they do not suggest ideas of particular things to our minds. That a few original ideas may be made to signify a great number of effects and actions, it is necessary they be variously combined together. Many other advantages there are, as well with regard to religion as the sciences, which it is easy for any one to deduce from what has been premised; but this will appear more plainly in the sequel. But the attainment of all these advantages doth presuppose an entire deliverance from the deception of words, which I dare hardly promise myself; so difficult a thing it is to dissolve an union so early begun, and confirmed by so long a habit as that betwixt words and ideas. Hence, it is evident that God is known as certainly and immediately as any other mind or spirit whatsoever distinct from ourselves.
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