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So far, I will not deny, I can abstract- if that may properly be called abstraction which extends only to the conceiving separately such objects as it is possible may really exist or be actually perceived asunder. We should propose to ourselves nobler views, namely, to recreate and exalt the mind with a prospect of the beauty, order. What I am myself, that which I denote by the term I, is the same with what is meant by soul or spiritual substance. But to set this in a due light may be the proper business of another place. Using NetDetective you can find everything about Sabrina The Teenage Witch. You will Perhaps say that Matter, though it be not perceived by us, is nevertheless perceived by God, to whom it is the occasion of exciting ideas in our minds. This therefore is nothing to the purpose; it only shews you have the power of imagining or forming ideas in your mind: but it does not shew that you can conceive it possible the objects of your thought may exist without the mind. This seems to me the principal cause why those men who have so emphatically recommended to others the laying aside all use of words in their meditations, and contemplating their bare ideas, have yet failed to perform it themselves. But, if you stick to the notion of an unthinking substance or support of extension, motion, and other sensible qualities, then to me it is most evidently impossible there should be any such thing, since it is a plain repugnancy that those qualities should exist in or be supported by an unperceiving substance. Sabrina The Teenage Witch you can find here. Must we suppose the whole world to be mistaken? See sect. 30 and 31 Fourthly, by a diligent observation of the phenomena within our view, we may discover the general laws of nature, and from them deduce the other phenomena; I do not say demonstrate, for all deductions of that kind depend on a supposition that the Author of nature always operates uniformly, and in a constant observance of those rules we take for principles: which we cannot evidently know. Men have imagined they could frame abstract notions of the powers and acts of the mind, and consider them prescinded as well from the mind or spirit itself, as from their respective objects and effects. Which one consideration abundantly outbalances whatever particular inconveniences may thence arise. 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. To all which the answer is evident from what hath been already said; and I shall only add in this place, that if real fire be very different from the idea of fire, so also is the real pain that it occasions very different from the idea of the same pain, and yet nobody will pretend that real pain either is, or can possibly be, in an unperceiving thing, or without the mind, any more than its idea. Sabrina The Teenage Witch information. For then the number of any particular things is said to be known, when we know the name of figures (with their due arrangement) that according to the standing analogy belong to them. See sect. 41 of the fore-mentioned treatise. Besides, they who attempt to account for things do it not by corporeal substance, but by figure, motion, and other qualities, which are in truth no more than mere ideas, and, therefore, cannot be the cause of anything, as hath been already shewn. But this business of real and imaginary has been already so plainly and fully explained, and so often referred to, and the difficulties about it are so easily answered from what has gone before, that it were an affront to the reader's understanding to resume the explication of it in its place. For example, about the Resurrection, how many scruples and objections have been raised by Socinians and others? Nature, in this acceptation, is a vain chimera, introduced by those heathens who had not just notions of the omnipresence and infinite perfection of God.
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