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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. What it is for a man to be happy, or an object good, every one may think he knows. May we not, for example, be affected with the promise of a good thing, though we have not an idea of what it is? What I am myself, that which I denote by the term I, is the same with what is meant by soul or spiritual substance. Using NetDetective you can find everything about Simon And Garfunkel. Much is here said of the difficulty that abstract ideas carry with them, and the pains and skill requisite to the forming them. From numbers we proceed to speak of Extension, which, considered as relative, is the object of Geometry. First, therefore, it was thought that colour, figure, motion, and the rest of the sensible qualities or accidents, did really exist without the mind; and for this reason it seemed needful to suppose some unthinking substratum or substance wherein they did exist, since they could not be conceived to exist by themselves. For can there be a nicer strain of abstraction than to distinguish the existence of sensible objects from their being perceived, so as to conceive them existing unperceived? By this means it will be easy for him to discover the truth or falsity of what I say. Simon And Garfunkel you can find here. I cannot by any effort of thought conceive the abstract idea above described. The objects of sense exist only when they are perceived; the trees therefore are in the garden, or the chairs in the parlour, no longer than while there is somebody by to perceive them. Did men but consider that the sun, moon, and stars, and every other object of the senses are only so many sensations in their minds, which have no other existence but barely being perceived, doubtless they would never fall down and worship their own ideas, but rather address their homage to that ETERNAL INVISIBLE MIND which produces and sustains all things. But, if we attentively consider the constant regularity, order, and concatenation of natural things, the surprising magnificence, beauty, and perfection of the larger, and the exquisite contrivance of the smaller parts of creation, together with the exact harmony and correspondence of the whole, but above all the never-enough-admired laws of pain and pleasure, and the instincts or natural inclinations, appetites, and passions of animals; I say if we consider all these things, and at the same time attend to the meaning and import of the attributes One, Eternal, Infinitely Wise, Good, and Perfect, we shall clearly perceive that they belong to the aforesaid Spirit, "who works all in all," and "by whom all things consist." Simon And Garfunkel information. 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? We may not, I think, strictly be said to have an idea of an active being, or of an action, although we may be said to have a notion of them. It were a mistake to think that what is here said derogates in the least from the reality of things. There is therefore some other Will or Spirit that produces them. 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. At least this is enough to show that the most abstract and general ideas are not those that the mind is first and most easily acquainted with, nor such as its earliest knowledge is conversant about. It is, I say, evident from what has been said in the foregoing parts of this Treatise, and in sect.
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