Does it not suppose they have an existence without the mind? And thirdly, because His operations are regular and uniform. In like manner the noise that I hear is not the effect of this or that motion or collision of the ambient bodies, but the sign thereof. Of late the speculations about Infinities have run so high, and grown to such strange notions, as have occasioned no small scruples and disputes among the geometers of the present age. Abstract ideas are not so obvious or easy to children or the yet unexercised mind as particular ones. Using NetDetective you can find everything about Booker T Washington. Insomuch that I am content to put the whole upon this issue:- If you can but conceive it possible for one extended movable substance, or, in general, for any one idea, or anything like an idea, to exist otherwise than in a mind perceiving it, I shall readily give up the cause. For, as to its being an occasion, we have, I think, evidently shewn that with regard to us it is no occasion. For example, the mind having observed that Peter, James, and John resemble each other in certain common agreements of shape and other qualities, leaves out of the complex or compounded idea it has of Peter, James, and any other particular man, that which is peculiar to each, retaining only what is common to all, and so makes an abstract idea wherein all the particulars equally partake- abstracting entirely from and cutting off all those circumstances and differences which might determine it to any particular existence. Booker T Washington you can find here. To this it will be objected that every name that has a definition is thereby restrained to one certain signification. For the rest, though it should follow that some of the more intricate and subtle parts of Speculative Mathematics may be pared off without any prejudice to truth, yet I do not see what damage will be thence derived to mankind. Qualities, as hath been shewn, are nothing else but sensations or ideas, which exist only in a mind perceiving them; and this is true not only of the ideas we are acquainted with at present, but likewise of all possible ideas whatsoever. And, as it is very possible to write improperly, through too strict an observance of general grammar rules; so, in arguing from general laws of nature, it is not impossible we may extend the analogy too far, and by that means run into mistakes. What may be the extension, figure, or motion of anything really and absolutely, or in itself, it is impossible for us to know, but only the proportion or relation they bear to our senses. I say, the bare possibility of your opinions being true shall pass for an argument that it is so. Booker T Washington information. In the last place, you will say, what if we give up the cause of material Substance, and stand to it that Matter is an unknown somewhat- neither substance nor accident, spirit nor idea, inert, thoughtless, indivisible, immovable, unextended, existing in no place. That this does not in the least contradict what I have elsewhere said will be evident from sect. 34 and 35. It will not be amiss to observe how far the received principles of philosophy are themselves chargeable with those pretended absurdities. By touch I perceive hard and soft, heat and cold, motion and resistance, and of all these more and less either as to quantity or degree. But the answer to this objection is in a good measure plain from sect. 62; it being visible that the aforesaid methods of nature are absolutely necessary, in order to working by the most simple and general rules, and after a steady and consistent manner; which argues both the wisdom and goodness of God. The reason that is here assigned why we have no grounds to think brutes have abstract general ideas is, that we observe in them no use of words or any other general signs; which is built on this supposition- that the making use of words implies the having general ideas.
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