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But why they should suppose the ideas of sense to be excited in us by things in their likeness, and not rather have recourse to Spirit which alone can act, may be accounted for, first, because they were not aware of the repugnancy there is, as well in supposing things like unto our ideas existing without, as in attributing to them power or activity. But, if you stick to the notion of an unthinking substance or support of extension, motion, and other sensible qualities, then to me it is most evidently impossible there should be any such thing, since it is a plain repugnancy that those qualities should exist in or be supported by an unperceiving substance. Using NetDetective you can find everything about Muhammid Ali. In the sense here given of reality it is evident that every vegetable, star, mineral, and in general each part of the mundane system, is as much a real being by our principles as by any other. It seems therefore that, to be certain this proposition is universally true, we must either make a particular demonstration for every particular triangle, which is impossible, or once for all demonstrate it of the abstract idea of a triangle, in which all the particulars do indifferently partake and by which they are all equally represented. in his mind, and that their archetypes can exist only in some other mind; and that the objects of sense are nothing but those sensations combined, blended, or (if one may so speak) concreted together; none of all which can be supposed to exist unperceived. Muhammid Ali you can find here. But after all, say you, it sounds very harsh to say we eat and drink ideas, and are clothed with ideas. This being so, and it being withal certain that names which yet are not thought altogether insignificant do not always mark out particular conceivable ideas, it is straightway concluded that they stand for abstract notions. By sight I have the ideas of light and colours, with their several degrees and variations. But then if this be made the distinguishing property of that sort of animals, I fear a great many of those that pass for men must be reckoned into their number. Whence it plainly follows that extension, figure, and motion cannot be the cause of our sensations. All which seems very plain and not to include any difficulty in it. And if so, what cause can be assigned of so widespread and predominant an error? And he that knows names do not always stand for ideas will spare himself the labour of looking for ideas where there are none to be had. Let us examine the manner wherein words have contributed to the origin of that mistake. Muhammid Ali information. On the contrary, I think it were highly to be wished that men of great abilities and obstinate application would draw off their thoughts from those amusements, and employ them in the study of such things as lie nearer the concerns of life, or have a more direct influence on the manners. This easy trial may perhaps make you see that what you contend for is a downright contradiction. Nay, this is unavoidable, since, propriety being regulated by custom, language is suited to the received opinions, which are not always the truest. Have we not therefore reason to conclude they are both in the wrong, and that there is in effect no such thing as parts infinitely small, or an infinite number of parts contained in any finite quantity? I come now to consider the source of this prevailing notion, and that seems to me to be language. 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. For, by the word spirit we mean only that which thinks, wills, and perceives; this, and this alone, constitutes the signification of the term. In the eighth place, the universal concurrent assent of mankind may be thought by some an invincible argument in behalf of Matter, or the existence of external things.
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