From what has been said, it is plain that we cannot know the existence of other spirits otherwise than by their operations, or the ideas by them excited in us. Thus far it is agreed on all hand. But the objects perceived by sense are allowed to be nothing but combinations of those qualities, and consequently cannot subsist by themselves. and not amuse ourselves with the terms "absolute," "external," "exist, "and such-like, signifying we know not what. It is therefore necessary, in order to prevent equivocation and confounding natures perfectly disagreeing and unlike, that we distinguish between spirit and idea. Using NetDetective you can find everything about Ryan Philipee. If therefore it is impossible that any degree of those powers should be represented in an idea, it is evident there can be no idea of a spirit. Besides, the communicating of ideas marked by words is not the chief and only end of language, as is commonly supposed. If they are, then they are ideas and we have gained our point; but if you say they are not, I appeal to any one whether it be sense to assert a colour is like something which is invisible; hard or soft, like something which is intangible; and so of the rest. Were it necessary to add any farther proof against the existence of Matter after what has been said, I could instance several of those errors and difficulties (not to mention impieties) which have sprung from that tenet. But, these being known to be mistakes, a man may with greater ease prevent his being imposed on by words. Ryan Philipee you can find here. Thus much is certain and grounded on experience; but when we think of unthinking agents or of exciting ideas exclusive of volition, we only amuse ourselves with words. He whose understanding is possessed with the doctrine of abstract general ideas may be persuaded that (whatever be thought of the ideas of sense) extension in abstract is infinitely divisible. But, though we do the utmost we can to secure the belief of Matter, though, when reason forsakes us, we endeavour to support our opinion on the bare possibility of the thing, and though we indulge ourselves in the full scope of an imagination not regulated by reason to make out that poor possibility, yet the upshot of all is, that there are certain unknown Ideas in the mind of God; for this, if anything, is all that I conceive to be meant by occasion with regard to God. Innumerable examples of this kind may be given, but why should I insist on those things which every one's experience will, I doubt not, plentifully suggest unto him? But, nothing seems more to have contributed towards engaging men in controversies and mistakes with regard to the nature and operations of the mind, than the being used to speak of those things in terms borrowed from sensible ideas. Ryan Philipee information. A man may well understand natural signs without knowing their analogy, or being able to say by what rule a thing is so or so. 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. From which it follows that, though we should grant the existence of Matter to be never so certain, yet it is withal as certain, the materialists themselves are by their own principles forced to acknowledge, that neither the particular bodies perceived by sense, nor anything like them, exists without the mind. So likewise the mind, by leaving out of the particular colours perceived by sense that which distinguishes them one from another, and retaining that only which is common to all, makes an idea of colour in abstract which is neither red, nor blue, nor white, nor any other determinate colour.
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