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It remains that we consider the objections which may possibly be made on the part of Religion. This gives us a sort of foresight which enables us to regulate our actions for the benefit of life. 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. It may indeed on some occasions be necessary that the Author of nature display His overruling power in producing some appearance out of the ordinary series of things. Using NetDetective you can find everything about Charles Dickens. But I believe nobody will say that what he means by the terms soul and substance is only some particular sort of idea or sensation. If we thoroughly examine this tenet it will, perhaps, be found at bottom to depend on the doctrine of abstract ideas. In short, it will be asked, how, upon our principles, any tolerable account can be given, or any final cause assigned of an innumerable multitude of bodies and machines, framed with the most exquisite art, which in the common philosophy have very apposite uses assigned them, and serve to explain abundance of phenomena? Unity in abstract we have before considered in sect. 13, from which and what has been said in the Introduction, it plainly follows there is not any such idea. Of this there can be no question- which one consideration were enough to make any reasonable person suspect the strength of whatever arguments be may think himself to have, for the existence of bodies without the mind. Charles Dickens you can find here. are taken in any sense conceivable, that is, for ideas, then to say a finite quantity or extension consists of parts infinite in number is so manifest a contradiction, that every one at first sight acknowledges it to be so; and it is impossible it should ever gain the assent of any reasonable creature who is not brought to it by gentle and slow degrees, as a converted Gentile to the belief of transubstantiation. 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. 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. It is evident to any one who takes a survey of the objects of human knowledge, that they are either ideas actually imprinted on the senses; or else such as are perceived by attending to the passions and operations of the mind; or lastly, ideas formed by help of memory and imagination- either compounding, dividing, or barely representing those originally perceived in the aforesaid ways. Charles Dickens information. If any man has the faculty of framing in his mind such an idea of a triangle as is here described, it is in vain to pretend to dispute him out of it, nor would I go about it. But the unravelling this matter leads me in some measure to anticipate my design, by taking notice of what seems to have had a chief part in rendering speculation intricate and perplexed, and to have occasioned innumerable errors and difficulties in almost all parts of knowledge. During all which there is no alteration in the body, but only in the sense. If so, why may not the Intelligence do it, without his being at the pains of making the movements and putting them together? For, by the word spirit we mean only that which thinks, wills, and perceives; this, and this alone, constitutes the signification of the term. This, which, if I mistake not, hath been shewn to be a most groundless and absurd notion, is the very root of Scepticism; for, so long as men thought that real things subsisted without the mind, and that their knowledge was only so far forth real as it was conformable to real things, it follows they could not be certain they had any real knowledge at all.
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