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It seems as evident to me that they do, some of them, in certain instances reason as that they have sense; but it is only in particular ideas, just as they receive them from their senses. All I desire is that the reader would fully and certainly inform himself whether he has such an idea or no. The truth of this appears as from other reasons so also from the plain confession of the ablest patrons of abstract ideas, who acknowledge that they are made in order to naming; from which it is a clear consequence that if there had been no such things as speech or universal signs there never had been any thought of abstraction. Using NetDetective you can find everything about Elisabeth Hilden. Beside the external existence of the objects of perception, another great source of errors and difficulties with regard to ideal knowledge is the doctrine of abstract ideas, such as it hath been set forth in the Introduction. The ideas imprinted on the Senses by the Author of nature are called real things; and those excited in the imagination being less regular, vivid, and constant, are more properly termed ideas, or images of things, which they copy and represent. I cannot by any effort of thought conceive the abstract idea above described. Take away this material substance, about the identity whereof all the dispute is, and mean by body what every plain ordinary person means by that word, to wit, that which is immediately seen and felt, which is only a combination of sensible qualities or ideas, and then their most unanswerable objections come to nothing. Elisabeth Hilden you can find here. These, I say, assert there are infinitesimals of infinitesimals of infinitesimals, &c., without ever coming to an end; so that according to them an inch does not barely contain an infinite number of parts, but an infinity of an infinity of an infinity ad infinitum of parts. 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. See sect. 41 of the fore-mentioned treatise. It is a very extraordinary instance of the force of prejudice, and much to be lamented, that the mind of man retains so great a fondness, against all the evidence of reason, for a stupid thoughtless somewhat, by the interposition whereof it would as it were screen itself from the Providence of God, and remove it farther off from the affairs of the world. For the water in the vessel at that time wherein it is said to have the greatest relative circular motion, hath, I think, no motion at all; as is plain from the foregoing section. Elisabeth Hilden information. It were, therefore, to be wished that everyone would use his utmost endeavours to obtain a clear view of the ideas he would consider, separating from them all that dress and incumbrance of words which so much contribute to blind the judgment and divide the attention. For, to what purpose is it to dilate on that which may be demonstrated with the utmost evidence in a line or two, to any one that is capable of the least reflexion? We see only the appearances, and not the real qualities of things. In answer to all which, I refer the reader to what has been said in sect. 3, 4, &c., and desire he will consider whether he means anything by the actual existence of an idea distinct from its being perceived. It is also to be remarked that, all relations including an act of the mind, we cannot so properly be said to have an idea, but rather a notion of the relations and habitudes between things. There is not any one mark that denotes a man, or effect produced by him, which does not more strongly evince the being of that Spirit who is the Author of Nature. The Atheist indeed will want the colour of an empty name to support his impiety; and the Philosophers may possibly find they have lost a great handle for trifling and disputation.
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