Again, it may to some perhaps seem very incredible that things should be every moment creating, yet this very notion is commonly taught in the schools. And is not this a direct repugnancy, and altogether inconceivable? This I cannot comprehend: to me a die seems to be nothing distinct from those things which are termed its modes or accidents. Unity in abstract we have before considered in sect. 13, from which and what has been said in the Introduction, it plainly follows there is not any such idea. Using NetDetective you can find everything about Kim Catrell. For, it is evident we observe no foot-steps in them of making use of general signs for universal ideas; from which we have reason to imagine that they have not the faculty of abstracting, or making general ideas, since they have no use of words or any other general signs." This is what some hold; but, so far as I can see, the words will, soul, spirit, do not stand for different ideas, or, in truth, for any idea at all, but for something which is very different from ideas, and which, being an agent, cannot be like unto, or represented by, any idea whatsoever. For the rest, this celebrated author holds there is an absolute Space, which, being unperceivable to sense, remains in itself similar and immovable; and relative space to be the measure thereof, which, being movable and defined by its situation in respect of sensible bodies, is vulgarly taken for immovable space. 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. Kim Catrell you can find here. From what has been said it follows that the philosophic consideration of motion does not imply the being of an absolute Space, distinct from that which is perceived by sense and related bodies; which that it cannot exist without the mind is clear upon the same principles that demonstrate the like of all other objects of sense. To this my answer is, that if the word substance be taken in the vulgar sense- for a combination of sensible qualities, such as extension, solidity, weight, and the like- this we cannot be accused of taking away: but if it be taken in a philosophic sense- for the support of accidents or qualities without the mind- then indeed I acknowledge that we take it away, if one may be said to take away that which never had any existence, not even in the imagination. I cannot be deceived in thinking I have an idea which I have not. Kim Catrell information. But for a fuller information in this point I refer to the Essay itself. Time, place, and motion, taken in particular or concrete, are what everybody knows, but, having passed through the hands of a metaphysician, they become too abstract and fine to be apprehended by men of ordinary sense. Hence, it is a plain consequence that the soul always thinks; and in truth whoever shall go about to divide in his thoughts, or abstract the existence of a spirit from its cogitation, will, I believe, find it no easy task. That is to say, that there are certain permanent and distinct parcels of Matter, corresponding to our ideas, which, though they do not excite them in our minds, or anywise immediately affect us, as being altogether passive and unperceivable to us, they are nevertheless to God, by whom they art perceived, as it were so many occasions to remind Him when and what ideas to imprint on our minds; that so things may go on in a constant uniform manner. And yet this pure and clear light which enlightens every one is itself invisible. But, for the fuller proof of this point, let it be considered the sensible qualities are colour, figure, motion, smell, taste, etc., i.e. the ideas perceived by sense. The same may be said of all other miracles; which, in consequence of the foregoing principles, must be looked upon only as so many cheats, or illusions of fancy.
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