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To be plain, I own myself able to abstract in one sense, as when I consider some particular parts or qualities separated from others, with which, though they are united in some object, yet it is possible they may really exist without them. What it is for a man to be happy, or an object good, every one may think he knows. Either we must know it by sense or by reason. The opinion of the pure and intellectual nature of numbers in abstract has made them in esteem with those philosophers who seem to have affected an uncommon fineness and elevation of thought. Using NetDetective you can find everything about Queen Victoria. All this scepticism follows from our supposing a difference between things and ideas, and that the former have a subsistence without the mind or unperceived. The like may be said of all the clockwork of nature, great part whereof is so wonderfully fine and subtle as scarce to be discerned by the best microscope. Do but leave out the power of willing, thinking, and perceiving ideas, and there remains nothing else wherein the idea can be like a spirit. Hence, it is evident that those things which, under the notion of a cause co-operating or concurring to the production of effects, are altogether inexplicable, and run us into great absurdities, may be very naturally explained, and have a proper and obvious use assigned to them, when they are considered only as marks or signs for our information. I say, the bare possibility of your opinions being true shall pass for an argument that it is so. Queen Victoria you can find here. And I would fain see any one explain any the meanest phenomenon in nature by it, or shew any manner of reason, though in the lowest rank of probability, that he can have for its existence, or even make any tolerable sense or meaning of that supposition. Though it must be owned at the same time that we have some notion of soul, spirit, and the operations of the mind: such as willing, loving, hating- inasmuch as we know or understand the meaning of these words. But, whatever power I may have over my own thoughts, I find the ideas actually perceived by Sense have not a like dependence on my will. It hath been observed in another place that the theorems and demonstrations in Geometry are conversant about universal ideas (sect. 15, Introd.); where it is explained in what sense this ought to be understood, to wit, the particular lines and figures included in the diagram are supposed to stand for innumerable others of different sizes; or, in other words, the geometer considers them abstracting from their magnitude- which does not imply that he forms an abstract idea, but only that he cares not what the particular magnitude is, whether great or small, but looks on that as a thing different to the demonstration. Queen Victoria information. I answer, first, that, upon a narrow inquiry, it will not perhaps be found so many as is imagined do really believe the existence of Matter or things without the mind. And, on the other hand, when men of better principles observe the enemies of religion lay so great a stress on unthinking Matter, and all of them use so much industry and artifice to reduce everything to it, methinks they should rejoice to see them deprived of their grand support, and driven from that only fortress, without which your Epicureans, Hobbists, and the like, have not even the shadow of a pretence, but become the most cheap and easy triumph in the world. nor yet naked: hair, feathers, scales, and nakedness being the distinguishing properties of particular animals, and for that reason left out of the abstract idea. For my part, I might as easily divide a thing from itself. And without this we should be eternally at a loss; we could not know how to act anything that might procure us the least pleasure, or remove the least pain of sense. But, if they are looked on as notes or images, referred to things or archetypes existing without the mind, then are we involved all in scepticism.
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