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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. May we not, for example, be affected with the promise of a good thing, though we have not an idea of what it is? To me it is evident those words mark out either a direct contradiction, or else nothing at all. And here I cannot but remark how nearly the vague and indeterminate description of Matter or corporeal substance, which the modern philosophers are run into by their own principles, resembles that antiquated and so much ridiculed notion of materia prima, to be met with in Aristotle and his followers. Using NetDetective you can find everything about Linda Florentino. Now I desire that you would explain to me what is meant by Matter's supporting extension. That impious and profane persons should readily fall in with those systems which favour their inclinations, by deriding immaterial substance, and supposing the soul to be divisible and subject to corruption as the body; which exclude all freedom, intelligence, and design from the formation of things, and instead thereof make a self-existent, stupid, unthinking substance the root and origin of all beings; that they should hearken to those who deny a Providence, or inspection of a Superior Mind over the affairs of the world, attributing the whole series of events either to blind chance or fatal necessity arising from the impulse of one body or another- all this is very natural. Linda Florentino you can find here. Tenthly, it will be objected that the notions we advance are inconsistent with several sound truths in philosophy and mathematics. It is certain that not a few divines, as well as philosophers of great note, have, from the difficulty they found in conceiving either limits or annihilation of space, concluded it must be divine. Hence it is that we see philosophers distrust their senses, and doubt of the existence of heaven and earth, of everything they see or feel, even of their own bodies. Each body therefore, considered in itself, is infinitely extended, and consequently void of all shape or figure. Things remaining the same, our ideas vary, and which of them, or even whether any of them at all, represent the true quality really existing in the thing, it is out of our reach to determine. But, that they should have a like gravitation towards the centre of the moon may seem odd and unaccountable to most men, because it is discerned only in the tides. But, since one idea cannot be the cause of another, to what purpose is that connexion? and not amuse ourselves with the terms "absolute," "external," "exist, "and such-like, signifying we know not what. Linda Florentino information. Hence, it follows there is an infinite number of parts in each particle of Matter which are not perceived by sense. At first, indeed, the words might have occasioned ideas that were fitting to produce those emotions; but, if I mistake not, it will be found that, when language is once grown familiar, the hearing of the sounds or sight of the characters is oft immediately attended with those passions which at first were wont to be produced by the intervention of ideas that are now quite omitted. There is a rerum natura, and the distinction between realities and chimeras retains its full force. For, to denominate a body moved it is requisite, first, that it change its distance or situation with regard to some other body; and secondly, that the force occasioning that change be applied to it. Hence it is impossible, even in the most rigid, philosophic reasonings, so far to alter the bent and genius of the tongue we speak, as never to give a handle for cavillers to pretend difficulties and inconsistencies. By observing how ideas become general we may the better judge how words are made so. What it is for a man to be happy, or an object good, every one may think he knows.
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