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But, perhaps you will say that though an idea cannot resemble a spirit in its thinking, acting, or subsisting by itself, yet it may in some other respects; and it is not necessary that an idea or image be in all respects like the original. May we not, for example, be affected with the promise of a good thing, though we have not an idea of what it is? True it is that, in consequence of the foregoing principles, several disputes and speculations which are esteemed no mean parts of learning, are rejected as useless. Using NetDetective you can find everything about Melissa Milano. And one who thinks the objects of sense exist without the mind will perhaps in virtue thereof be brought to admit that a line but an inch long may contain innumerable parts- really existing, though too small to be discerned. As for our senses, by them we have the knowledge only of our sensations, ideas, or those things that are immediately perceived by sense, call them what you will: but they do not inform us that things exist without the mind, or unperceived, like to those which are perceived. For, after all, this is what appears to me to be the result of that definition, the parts whereof when I consider with attention, either collectively or separate from each other, I do not find that there is any kind of effect or impression made on my mind different from what is excited by the term nothing. By this means it will be easy for him to discover the truth or falsity of what I say. Melissa Milano you can find here. Thirdly, true motion is never generated or changed otherwise than by force impressed on the body itself. Thirdly, it will be objected that we see things actually without or at distance from us, and which consequently do not exist in the mind; it being absurd that those things which are seen at the distance of several miles should be as near to us as our own thoughts. That this cause cannot be any quality or idea or combination of ideas, is clear from the preceding section. The several absurdities and contradictions which flowed from this false principle might, one would think, have been esteemed so many demonstrations against it. See sect. 41 of the fore-mentioned treatise. You may say, for example, that twice two is equal to seven, so long as you declare you do not take the words of that proposition in their usual acceptation but for marks of you know not what. What may be the extension, figure, or motion of anything really and absolutely, or in itself, it is impossible for us to know, but only the proportion or relation they bear to our senses. Others there be who hold all orders of infinitesimals below the first to be nothing at all; thinking it with good reason absurd to imagine there is any positive quantity or part of extension which, though multiplied infinitely, can never equal the smallest given extension. Melissa Milano information. The only thing whose existence we deny is that which philosophers call Matter or corporeal substance. So that when I speak of pure or empty space, it is not to be supposed that the word "space" stands for an idea distinct from or conceivable without body and motion- though indeed we are apt to think every noun substantive stands for a distinct idea that may be separated from all others; which has occasioned infinite mistakes. that there is no senseless unperceived substance. But it seems that a word becomes general by being made the sign, not of an abstract general idea, but of several particular ideas, any one of which it indifferently suggests to the mind. We say one book, one page, one line, etc.; all these are equally units, though some contain several of the others. We comprehend our own existence by inward feeling or reflexion, and that of other spirits by reason. Those men who frame general rules from the phenomena and afterwards derive the phenomena from those rules, seem to consider signs rather than causes.
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