And after the same manner we see God; all the difference is that, whereas some one finite and narrow assemblage of ideas denotes a particular human mind, whithersoever we direct our view, we do at all times and in all places perceive manifest tokens of the Divinity: everything we see, hear, feel, or anywise perceive by sense, being a sign or effect of the power of God; as is our perception of those very motions which are produced by men. But it is evident from what we have already shown, that extension, figure, and motion are only ideas existing in the mind, and that an idea can be like nothing but another idea, and that consequently neither they nor their archetypes can exist in an unperceiving substance. Using NetDetective you can find everything about Michelle Pheiffer. In answer to this, I observe that, as the notion of Matter is here stated, the question is no longer concerning the existence of a thing distinct from Spirit and idea, from perceiving and being perceived; but whether there are not certain ideas of I know not what sort, in the mind of God which are so many marks or notes that direct Him how to produce sensations in our minds in a constant and regular method- much after the same manner as a musician is directed by the notes of music to produce that harmonious train and composition of sound which is called a tune, though they who hear the music do not perceive the notes, and may be entirely ignorant of them. Michelle Pheiffer you can find here. I answer, first, if what you mean by the word Matter be only the unknown support of unknown qualities, it is no matter whether there is such a thing or no, since it no way concerns us; and I do not see the advantage there is in disputing about what we know not what, and we know not why. I answer, you may, if so it shall seem good, use the word "Matter" in the same sense as other men use "nothing," and so make those terms convertible in your style. But, we are told, if they seem obvious and easy to grown men, it is only because by constant and familiar use they are made so. Of this there can be no question- which one consideration were enough to make any reasonable person suspect the strength of whatever arguments be may think himself to have, for the existence of bodies without the mind. When in broad daylight I open my eyes, it is not in my power to choose whether I shall see or no, or to determine what particular objects shall present themselves to my view; and so likewise as to the hearing and other senses; the ideas imprinted on them are not creatures of my will. When I excite a motion in some part of my body, if it be free or without resistance, I say there is Space; but if I find a resistance, then I say there is Body; and in proportion as the resistance to motion is lesser or greater, I say the space is more or less pure. Michelle Pheiffer information. The two great provinces of speculative science conversant about ideas received from sense, are Natural Philosophy and Mathematics; with regard to each of these I shall make some observations. It will, I doubt not, be objected that the slow and gradual methods observed in the production of natural things do not seem to have for their cause the immediate hand of an Almighty Agent. We would likewise do well to examine whether our taxing the waste of seeds and embryos, and accidental destruction of plants and animals, before they come to full maturity, as an imprudence in the Author of nature, be not the effect of prejudice contracted by our familiarity with impotent and saving mortals. All which ambiguity is to be found in the apparent motions, but not at all in the true or absolute, which should therefore be alone regarded in philosophy. Let us examine a little the description that is here given us of matter. Nay, this is unavoidable, since, propriety being regulated by custom, language is suited to the received opinions, which are not always the truest.
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