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There is therefore some other Will or Spirit that produces them. Bid your servant meet you at such a time in such a place, and he shall never stay to deliberate on the meaning of those words; in conceiving that particular time and place, or the motion by which he is to get thither, he finds not the least difficulty. But, nothing is determined of the manner or action, and it may as truly (for aught we know) be termed "impulse," or "protrusion," as "attraction." Thus, for example a certain colour, taste, smell, figure and consistence having been observed to go together, are accounted one distinct thing, signified by the name apple; other collections of ideas constitute a stone, a tree, a book, and the like sensible things- which as they are pleasing or disagreeable excite the passions of love, hatred, joy, grief, and so forth. Using NetDetective you can find everything about Tina Kjaer. From what has been said, it is plain that we cannot know the existence of other spirits otherwise than by their operations, or the ideas by them excited in us. To this I answer, that, in case we had a new sense bestowed upon us, we could only receive thereby some new sensations or ideas of sense. Thus far it is agreed on all hand. Have we not therefore reason to conclude they are both in the wrong, and that there is in effect no such thing as parts infinitely small, or an infinite number of parts contained in any finite quantity? 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. Tina Kjaer you can find here. And this effect is often so instantly produced in the minds of those who are accustomed to resign their judgment to authority of that philosopher, as it is impossible any idea either of his person, writings, or reputation should go before. Before we proceed any farther it is necessary we spend some time in answering objections which may probably be made against the principles we have hitherto laid down. The constituent parts of the abstract idea of animal are body, life, sense, and spontaneous motion. But if time be taken exclusive of all those particular actions and ideas that diversify the day, merely for the continuation of existence or duration in abstract, then it will perhaps gravel even a philosopher to comprehend it. Sensible objects may likewise be said to be "without the mind" in another sense, namely when they exist in some other mind; thus, when I shut my eyes, the things I saw may still exist, but it must be in another mind. Tina Kjaer information. But our prospects are too narrow. Do but leave out the power of willing, thinking, and perceiving ideas, and there remains nothing else wherein the idea can be like a spirit. Where therefore the other sensible qualities are, there must these be also, to wit, in the mind and nowhere else. For example, there is perceived by sight an object extended, coloured, and moved: this mixed or compound idea the mind resolving into its simple, constituent parts, and viewing each by itself, exclusive of the rest, does frame the abstract ideas of extension, colour, and motion. The farther we go, we shall only lose ourselves the more irrecoverably, and be the deeper entangled in difficulties and mistakes. 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. 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."
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