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These, I say, assert there are infinitesimals of infinitesimals of infinitesimals, &c., without ever coming to an end; so that according to them an inch does not barely contain an infinite number of parts, but an infinity of an infinity of an infinity ad infinitum of parts. 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. Time therefore being nothing, abstracted from the sucession of ideas in our minds, it follows that the duration of any finite spirit must be estimated by the number of ideas or actions succeeding each other in that same spirit or mind. Using NetDetective you can find everything about Terry Mcmillian. From what has been said, it will be manifest to any considering person, that it is merely for want of attention and comprehensiveness of mind that there are any favourers of Atheism or the Manichean Heresy to be found. For example, having demonstrated that the three angles of an isosceles rectangular triangle are equal to two right ones, I cannot therefore conclude this affection agrees to all other triangles which have neither a right angle nor two equal sides. Likewise the idea of man that I frame to myself must be either of a white, or a black, or a tawny, a straight, or a crooked, a tall, or a low, or a middle-sized man. But yet one has reason to suspect such ideas are marks of our imperfection. Terry Mcmillian you can find here. This, which, if I mistake not, hath been shewn to be a most groundless and absurd notion, is the very root of Scepticism; for, so long as men thought that real things subsisted without the mind, and that their knowledge was only so far forth real as it was conformable to real things, it follows they could not be certain they had any real knowledge at all. If therefore we consider the difference there is betwixt natural philosophers and other men, with regard to their knowledge of the phenomena, we shall find it consists not in an exacter knowledge of the efficient cause that produces them- for that can be no other than the will of a spirit- but only in a greater largeness of comprehension, whereby analogies, harmonies, and agreements are discovered in the works of nature, and the particular effects explained, that is, reduced to general rules, see sect. 62, which rules, grounded on the analogy and uniformness observed in the production of natural effects, are most agreeable and sought after by the mind; for that they extend our prospect beyond what is present and near to us, and enable us to make very probable conjectures touching things that may have happened at very great distances of time and place, as well as to predict things to come; which sort of endeavour towards omniscience is much affected by the mind. Terry Mcmillian information. Some there are who make a distinction betwixt primary and secondary qualities. But, say you, though it be granted that there is no thoughtless support of extension and the other qualities or accidents which we perceive, yet there may perhaps be some inert, unperceiving substance or substratum of some other qualities, as incomprehensible to us as colours are to a man born blind, because we have not a sense adapted to them. First, in true or absolute motion all parts which preserve the same position with respect of the whole, partake of the motions of the whole. But, whoever shall reflect, and take care to understand what he says, will, if I mistake not, acknowledge that all sensible qualities are alike sensations and alike real; that where the extension is, there is the colour, too, i.e., In answer to all which, I refer the reader to what has been said in sect. 3, 4, &c., and desire he will consider whether he means anything by the actual existence of an idea distinct from its being perceived. Though throughout the same the contrary be supposed true of tangible objects- not that to suppose that vulgar error was necessary for establishing the notion therein laid down, but because it was beside my purpose to examine and refute it in a discourse concerning Vision.
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