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Some have pretended to account for appearances by occult qualities, but of late they are mostly resolved into mechanical causes, to wit. the figure, motion, weight, and suchlike qualities, of insensible particles; whereas, in truth, there is no other agent or efficient cause than spirit, it being evident that motion, as well as all other ideas, is perfectly inert. Such I take this important one to be, viz., that all the choir of heaven and furniture of the earth, in a word all those bodies which compose the mighty frame of the world, have not any subsistence without a mind, that their being is to be perceived or known; that consequently so long as they are not actually perceived by me, or do not exist in my mind or that of any other created spirit, they must either have no existence at all, or else subsist in the mind of some Eternal Spirit- it being perfectly unintelligible, and involving all the absurdity of abstraction, to attribute to any single part of them an existence independent of a spirit. Using NetDetective you can find everything about Alyssa Melano. And yet it is to be feared that too many of parts and leisure, who live in Christian countries, are, merely through a supine and dreadful negligence, sunk into Atheism. "Whether corporeal substance can think," "whether Matter be infinitely divisible," and "how it operates on spirit"- these and like inquiries have given infinite amusement to philosophers in all ages; but depending on the existence of Matter, they have no longer any place on our principles. Alyssa Melano you can find here. And, by the same reason, you may say there is an inert thoughtless substance without accidents which is the occasion of our ideas. As a man may think of somewhat which does not think, so a body may be moved to or from another body which is not therefore itself in motion. And some of late have set themselves particularly to shew the incommunicable attributes of God agree to it. The only thing whose existence we deny is that which philosophers call Matter or corporeal substance. A spirit is one simple, undivided, active being- as it perceives ideas it is called the understanding, and as it produces or otherwise operates about them it is called the will. Now, agreeably to what we have before observed of words in general (sect. 19, Introd.) it happens here likewise that abstract ideas are thought to be signified by numeral names or characters, while they do not suggest ideas of particular things to our minds. But at the same time it must be owned that most parts of knowledge have been strangely perplexed and darkened by the abuse of words, and general ways of speech wherein they are delivered. Alyssa Melano information. But, philosophers having plainly seen that the immediate objects of perception do not exist without the mind, they in some degree corrected the mistake of the vulgar; but at the same time run into another which seems no less absurd, to wit, that there are certain objects really existing without the mind, or having a subsistence distinct from being perceived, of which our ideas are only images or resemblances, imprinted by those objects on the mind. That what I see, hear, and feel doth exist, that is to say, is perceived by me, I no more doubt than I do of my own being. But, that they should clearly apprehend any meaning marked by those words, and form thereof a settled speculative opinion, is what I am not able to conceive. And surely nothing of less extent than reason itself could have been the source of an opinion so universally received. We see only the appearances, and not the real qualities of things. 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. Sensible objects may likewise be said to be "without the mind" in another sense, namely when they exist in some other mind; thus, when I shut my eyes, the things I saw may still exist, but it must be in another mind.
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