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In order to prepare the mind of the reader for the easier conceiving what follows, it is proper to premise somewhat, by way of Introduction, concerning the nature and abuse of Language. But if the terms "extension," "parts," &c., I cannot by any effort of thought conceive the abstract idea above described. A man in a ship may be said to be quiescent with relation to the sides of the vessel, and yet move with relation to the land. The ideas imprinted on the Senses by the Author of nature are called real things; and those excited in the imagination being less regular, vivid, and constant, are more properly termed ideas, or images of things, which they copy and represent. Using NetDetective you can find everything about Mark Bookmark. 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. Hence, it is evident the supposition of external bodies is not necessary for the producing our ideas; since it is granted they are produced sometimes, and might possibly be produced always in the same order, we see them in at present, without their concurrence. For, as to its being an occasion, we have, I think, evidently shewn that with regard to us it is no occasion. In order therefore to fix their notions they seem to conceive the corporeal world as finite, and the utmost unmoved walls or shell thereof to be the place whereby they estimate true motions. Mark Bookmark you can find here. That the discovery of this great truth, which lies so near and obvious to the mind, should be attained to by the reason of so very few, is a sad instance of the stupidity and inattention of men, who, though they are surrounded with such clear manifestations of the Deity, are yet so little affected by them that they seem, as it were, blinded with excess of light. To be plain, we suspect the mathematicians are as well as other men concerned in the errors arising from the doctrine of abstract general ideas, and the existence of objects without the mind. But how are we enlightened by being told this is done by attraction? It is a hard thing to suppose that right deductions from true principles should ever end in consequences which cannot be maintained or made consistent. And here it is to be noted that I do not deny absolutely there are general ideas, but only that there are any abstract general ideas; for, in the passages we have quoted wherein there is mention of general ideas, it is always supposed that they are formed by abstraction, after the manner set forth in sections 8 and 9. Mark Bookmark information. Thus much is certain and grounded on experience; but when we think of unthinking agents or of exciting ideas exclusive of volition, we only amuse ourselves with words. A spirit is one simple, undivided, active being- as it perceives ideas it is called the understanding, and as it produces or otherwise operates about them it is called the will. But what reason can induce us to believe the existence of bodies without the mind, from what we perceive, since the very patrons of Matter themselves do not pretend there is any necessary connexion betwixt them and our ideas? That it exists not in the mind is agreed; and that it exists not in place is no less certain- since all place or extension exists only in the mind, as hath been already proved. Thus much I thought fit to premise, in order to prevent, if possible, the hasty censures of a sort of men who are too apt to condemn an opinion before they rightly comprehend it. It remains therefore that it must be, if at all, the occasion to God of exciting ideas in us; and what this amounts to we have just now seen. So that any one of these or the like phenomena may not seem strange or surprising to a man who has nicely observed and compared the effects of nature.
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