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There is therefore some cause of these ideas, whereon they depend, and which produces and changes them. When we do our utmost to conceive the existence of external bodies, we are all the while only contemplating our own ideas. What therefore becomes of the sun, moon and stars? Now, I would fain know how anything can be present to us, which is neither perceivable by sense nor reflexion, nor capable of producing any idea in our minds, nor is at all extended, nor hath any form, nor exists in any place. Using NetDetective you can find everything about Pheobe Cates. That number is entirely the creature of the mind, even though the other qualities be allowed to exist without, will be evident to whoever considers that the same thing bears a different denomination of number as the mind views it with different respects. It is one thing for to keep a name constantly to the same definition, and another to make it stand everywhere for the same idea; the one is necessary, the other useless and impracticable. Nor do I think them a whit more needful for the enlargement of knowledge than for communication. We may be said to have some knowledge or notion of our own minds, of spirits and active beings, whereof in a strict sense we have not ideas. Tenthly, it will be objected that the notions we advance are inconsistent with several sound truths in philosophy and mathematics. Upon the same account the spontaneous motion must be neither walking, nor flying, nor creeping; it is nevertheless a motion, but what that motion is it is not easy to conceive. Pheobe Cates you can find here. But if the terms "extension," "parts," &c., 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. But how Matter should operate on a Spirit, or produce any idea in it, is what no philosopher will pretend to explain; it is therefore evident there can be no use of Matter in natural philosophy. As for the characters of novelty and singularity which some of the following notions may seem to bear, it is, I hope, needless to make any apology on that account. Fourthly, it will be objected that from the foregoing principles it follows things are every moment annihilated and created anew. Qualities, as hath been shewn, are nothing else but sensations or ideas, which exist only in a mind perceiving them; and this is true not only of the ideas we are acquainted with at present, but likewise of all possible ideas whatsoever. Pheobe Cates information. Hitherto of Natural Philosophy: we come now to make some inquiry concerning that other great branch of speculative knowledge, to wit, Mathematics. And is not this a direct repugnancy, and altogether inconceivable? And this if I mistake not has been demonstrated in section 27; to which I shall here add that a spirit has been shewn to be the only substance or support wherein unthinking beings or ideas can exist; but that this substance which supports or perceives ideas should itself be an idea or like an idea is evidently absurd. Secondly, it will be objected that there is a great difference betwixt real fire for instance, and the idea of fire, betwixt dreaming or imagining oneself burnt, and actually being so: if you suspect it to be only the idea of fire which you see, do but put your hand into it and you will be convinced with a witness. All things that exist, exist only in the mind, that is, they are purely notional. 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.
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