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All the difference is that, according to us, the unthinking beings perceived by sense have no existence distinct from being perceived, and cannot therefore exist in any other substance than those unextended indivisible substances or spirits which act and think and perceive them; whereas philosophers vulgarly hold that the sensible qualities do exist in an inert, extended, unperceiving substance which they call Matter, to which they attribute a natural subsistence, exterior to all thinking beings, or distinct from being perceived by any mind whatsoever, even the eternal mind of the Creator, wherein they suppose only ideas of the corporeal substances created by him; if indeed they allow them to be at all created. Using NetDetective you can find everything about Queen Mary. And surely it is a work well deserving our pains to make a strict inquiry concerning the First Principles of Human Knowledge, to sift and examine them on all sides, especially since there may be some grounds to suspect that those lets and difficulties, which stay and embarrass the mind in its search after truth, do not spring from any darkness and intricacy in the objects, or natural defect in the understanding, so much as from false Principles which have been insisted on, and might have been avoided. Hence it is plain we do not see a man- if by man is meant that which lives, moves, perceives, and thinks as we do- but only such a certain collection of ideas as directs us to think there is a distinct principle of thought and motion, like to ourselves, accompanying and represented by it. Queen Mary you can find here. Where therefore the other sensible qualities are, there must these be also, to wit, in the mind and nowhere else. 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. What we have here observed seems to be the chief cause why, to suppose the infinite divisibility of finite extension has been thought necessary in geometry. I entreat the reader to reflect with himself, and see if it doth not often happen, either in hearing or reading a discourse, that the passions of fear, love, hatred, admiration, disdain, and the like, arise immediately in his mind upon the perception of certain words, without any ideas coming between. But, nothing is determined of the manner or action, and it may as truly (for aught we know) be termed "impulse," or "protrusion," as "attraction." For that only is thought so which is uncommon, or a thing by itself, and out of the ordinary course of our observation. Queen Mary information. Sixthly, you will say there have been a great many things explained by matter and motion; take away these and you destroy the whole corpuscular philosophy, and undermine those mechanical principles which have been applied with so much success to account for the phenomena. To them nothing that is familiar appears unaccountable or difficult to comprehend. And surely the great and multiplied labour of framing abstract notions will be found a hard task for that tender age. First, in true or absolute motion all parts which preserve the same position with respect of the whole, partake of the motions of the whole. There are other ends, as the raising of some passion, the exciting to or deterring from an action, the putting the mind in some particular disposition- to which the former is in many cases barely subservient, and sometimes entirely omitted, when these can be obtained without it, as I think does not unfrequently happen in the familiar use of language. Sensible objects may likewise be said to be "without the mind" in another sense, namely when they exist in some other mind; thus, when I shut my eyes, the things I saw may still exist, but it must be in another mind.
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