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May we not, for example, be affected with the promise of a good thing, though we have not an idea of what it is? I ask whether that intelligence hath not all the reason to believe the existence of corporeal substances, represented by his ideas, and exciting them in his mind, that you can possibly have for believing the same thing? But then our sensations, be they never so vivid and distinct, are nevertheless ideas, that is, they exist in the mind, or are perceived by it, as truly as the ideas of its own framing. Using NetDetective you can find everything about Charles Darwin. If therefore it were possible for bodies to exist without the mind, yet to hold they do so, must needs be a very precarious opinion; since it is to suppose, without any reason at all, that God has created innumerable beings that are entirely useless, and serve to no manner of purpose. For example, a triangle is defined to be "a plain surface comprehended by three right lines," by which that name is limited to denote one certain idea and no other. It is thought strangely absurd that upon closing my eyelids all the visible objects around me should be reduced to nothing; and yet is not this what philosophers commonly acknowledge, when they agree on all hands that light and colours, which alone are the proper and immediate objects of sight, are mere sensations that exist no longer than they are perceived? But why should we trouble ourselves any farther, in discussing this material substratum or support of figure and motion, and other sensible qualities? Charles Darwin you can find here. Now the set rules or established methods wherein the Mind we depend on excites in us the ideas of sense, are called the laws of nature; and these we learn by experience, which teaches us that such and such ideas are attended with such and such other ideas, in the ordinary course of things. It is one thing for to keep a name constantly to the same definition, and another to make it stand everywhere for the same idea; the one is necessary, the other useless and impracticable. For, say you, whatever may be urged against substance or occasion, or any other positive or relative notion of Matter, hath no place at all, so long as this negative definition of Matter is adhered to. These considerations determined me to lay this treatise at your lordship's feet, and the rather because I was ambitious to have it known that I am with the truest and most profound respect, on account of that learning and virtue which the world so justly admires in your lordship. That impious and profane persons should readily fall in with those systems which favour their inclinations, by deriding immaterial substance, and supposing the soul to be divisible and subject to corruption as the body; which exclude all freedom, intelligence, and design from the formation of things, and instead thereof make a self-existent, stupid, unthinking substance the root and origin of all beings; that they should hearken to those who deny a Providence, or inspection of a Superior Mind over the affairs of the world, attributing the whole series of events either to blind chance or fatal necessity arising from the impulse of one body or another- all this is very natural. Charles Darwin information. But, secondly, if we had a new sense it could only furnish us with new ideas or sensations; and then we should have the same reason against their existing in an unperceiving substance that has been already offered with relation to figure, motion, colour and the like. I shall farther add, that, after the same manner as modern philosophers prove certain sensible qualities to have no existence in Matter, or without the mind, the same thing may be likewise proved of all other sensible qualities whatsoever. There is therefore some other Spirit that causes them; since it is repugnant that they should subsist by themselves.
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