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You will perhaps wonder that an obscure person, who has not the honour to be known to your lordship, should presume to address you in this manner. That the proper objects of sight neither exist without mind, nor are the images of external things, was shewn even in that treatise. During all which there is no alteration in the body, but only in the sense. This is inculcated because I imagine it may be of moment towards clearing several important questions, and preventing some very dangerous errors concerning the nature of the soul. Using NetDetective you can find everything about Brooke Richards. I may, indeed, divide in my thoughts, or conceive apart from each other, those things which, perhaps I never perceived by sense so divided. But to set this in a due light may be the proper business of another place. First, I shall be sure to get clear of all controversies purely verbal- the springing up of which weeds in almost all the sciences has been a main hindrance to the growth of true and sound knowledge. Strictly speaking, to believe that which involves a contradiction, or has no meaning in it, is impossible; and whether the foregoing expressions are not of that sort, I refer it to the impartial examination of the reader. All which doth evidently follow from what has been already said, and will clearly appear to anyone by a little reflexion. They indeed who hold the soul of man to be only a thin vital flame, or system of animal spirits, make it perishing and corruptible as the body; since there is nothing more easily dissipated than such a being, which it is naturally impossible should survive the ruin of the tabernacle wherein it is enclosed. Brooke Richards you can find here. But that a man who has written something with a design to promote Useful Knowledge and Religion in the world should make choice of your lordship for his patron, will not be thought strange by any one that is not altogether unacquainted with the present state of the church and learning, and consequently ignorant how great an ornament and support you are to both. For example, the mind having observed that Peter, James, and John resemble each other in certain common agreements of shape and other qualities, leaves out of the complex or compounded idea it has of Peter, James, and any other particular man, that which is peculiar to each, retaining only what is common to all, and so makes an abstract idea wherein all the particulars equally partake- abstracting entirely from and cutting off all those circumstances and differences which might determine it to any particular existence. Brooke Richards information. 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. Take here an abstract of what has been said:- There are spiritual substances, minds, or human souls, which will or excite ideas in themselves at pleasure; but these are faint, weak, and unsteady in respect of others they perceive by sense- which, being impressed upon them according to certain rules or laws of nature, speak themselves the effects of a mind more powerful and wise than human spirits. And in this sense the sun that I see by day is the real sun, and that which I imagine by night is the idea of the former. But, secondly, if we had a new sense it could only furnish us with new ideas or sensations; and then we should have the same reason against their existing in an unperceiving substance that has been already offered with relation to figure, motion, colour and the like. But, a fair and ingenuous reader will collect the sense from the scope and tenor and connexion of a discourse, making allowances for those inaccurate modes of speech which use has made inevitable. It is also to be remarked that, all relations including an act of the mind, we cannot so properly be said to have an idea, but rather a notion of the relations and habitudes between things.
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