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Not that it is possible for colour or motion to exist without extension; but only that the mind can frame to itself by abstraction the idea of colour exclusive of extension, and of motion exclusive of both colour and extension. If it be demanded why I make use of the word idea, and do not rather in compliance with custom call them things; I answer, I do it for two reasons:- first, because the term thing in contra-distinction to idea, is generally supposed to denote somewhat existing without the mind; secondly, because thing hath a more comprehensive signification than idea, including spirit or thinking things as well as ideas. Using NetDetective you can find everything about Marie Antoinette. Does it not suppose they have an existence without the mind? The consideration of this difficulty it was that gave birth to my "Essay towards a New Theory of Vision," which was published not long since, wherein it is shewn that distance or outness is neither immediately of itself perceived by sight, nor yet apprehended or judged of by lines and angles, or anything that hath a necessary connexion with it; but that it is only suggested to our thoughts by certain visible ideas and sensations attending vision, which in their own nature have no manner of similitude or relation either with distance or things placed at a distance; but, by a connexion taught us by experience, they come to signify and suggest them to us, after the same manner that words of any language suggest the ideas they are made to stand for; insomuch that a man born blind and afterwards made to see, would not, at first sight, think the things he saw to be without his mind, or at any distance from him. Marie Antoinette you can find here. And that is the opinion that the mind hath a power of framing abstract ideas or notions of things. To me it seems that ideas, spirits, and relations are all in their respective kinds the object of human knowledge and subject of discourse; and that the term idea would be improperly extended to signify everything we know or have any notion of. Secondly, the reason why ideas are formed into machines, that is, artificial and regular combinations, is the same with that for combining letters into words. And, as that particular line becomes general by being made a sign, so the name "line," which taken absolutely is particular, by being a sign is made general. Even proper names themselves do not seem always spoken with a design to bring into our view the ideas of those individuals that are supposed to be marked by them. We see only the appearances, and not the real qualities of things. Marie Antoinette information. And first I shall say somewhat of Natural Philosophy. Tenthly, it will be objected that the notions we advance are inconsistent with several sound truths in philosophy and mathematics. Afterwards, in process of time, men being convinced that colours, sounds, and the rest of the sensible, secondary qualities had no existence without the mind, they stripped this substratum or material substance of those qualities, leaving only the primary ones, figure, motion, and suchlike, which they still conceived to exist without the mind, and consequently to stand in need of a material support. It is on this therefore that I insist, to wit, that the absolute existence of unthinking things are words without a meaning, or which include a contradiction. I answer, those qualities are in the mind only as they are perceived by it- that is, not by way of mode or attribute, but only by way of idea; and it no more follows the soul or mind is extended, because extension exists in it alone, than it does that it is red or blue, because those colours are on all hands acknowledged to exist in it, and nowhere else. And, can it be supposed that our Saviour did no more at the marriage-feast in Cana than impose on the sight, and smell, and taste of the guests, so as to create in them the appearance or idea only of wine?
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