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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? After what has been premised, I think we may lay down the following conclusions. From all which the natural consequence should seem to be, that so difficult a thing as the forming abstract ideas was not necessary for communication, which is so easy and familiar to all sorts of men. Using NetDetective you can find everything about Queen Elizabeth. But, perhaps, we may be too partial to ourselves in placing the fault originally in our faculties, and not rather in the wrong use we make of them. I have some knowledge or notion of my mind, and its acts about ideas, inasmuch as I know or understand what is meant by these words. Having done with the Objections, which I endeavoured to propose in the clearest light, and gave them all the force and weight I could, we proceed in the next place to take a view of our tenets in their Consequences. I say, the bare possibility of your opinions being true shall pass for an argument that it is so. And it is on all hands agreed that there is need of great toil and labour of the mind, to emancipate our thoughts from particular objects, and raise them to those sublime speculations that are conversant about abstract ideas. Queen Elizabeth you can find here. Each body therefore, considered in itself, is infinitely extended, and consequently void of all shape or figure. We say one book, one page, one line, etc.; all these are equally units, though some contain several of the others. By Matter, therefore, we are to understand an inert, senseless substance, in which extension, figure, and motion do actually subsist. And, because the parts of absolute space do not fall under our senses, instead of them we are obliged to use their sensible measures, and so define both place and motion with respect to bodies which we regard as immovable. Besides, God seems to choose the convincing our reason of His attributes by the works of nature, which discover so much harmony and contrivance in their make, and are such plain indications of wisdom and beneficence in their Author, rather than to astonish us into a belief of His Being by anomalous and surprising events. I proceed to examine what can be alleged in defence of the doctrine of abstraction, and try if I can discover what it is that inclines the men of speculation to embrace an opinion so remote from common sense as that seems to be. Queen Elizabeth information. But this may perhaps cease upon a view of the false principles that have obtained in the world, amongst all which there is none, methinks, hath a more wide and extended sway over the thoughts of speculative men than this of abstract general ideas. But why they should suppose the ideas of sense to be excited in us by things in their likeness, and not rather have recourse to Spirit which alone can act, may be accounted for, first, because they were not aware of the repugnancy there is, as well in supposing things like unto our ideas existing without, as in attributing to them power or activity. He whose understanding is possessed with the doctrine of abstract general ideas may be persuaded that (whatever be thought of the ideas of sense) extension in abstract is infinitely divisible. Beside the external existence of the objects of perception, another great source of errors and difficulties with regard to ideal knowledge is the doctrine of abstract ideas, such as it hath been set forth in the Introduction. The ideas of sight and touch make two species entirely distinct and heterogeneous. We should believe that God has dealt more bountifully with the sons of men than to give them a strong desire for that knowledge which he had placed quite out of their reach.
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