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In answer to which I say, first, that it seems no less absurd to suppose a substance without accidents, than it is to suppose accidents without a substance. From what has been said it follows that the philosophic consideration of motion does not imply the being of an absolute Space, distinct from that which is perceived by sense and related bodies; which that it cannot exist without the mind is clear upon the same principles that demonstrate the like of all other objects of sense. All which seems very plain and not to include any difficulty in it. Using NetDetective you can find everything about Tatiana Grigoreva. Secondly, the reason why ideas are formed into machines, that is, artificial and regular combinations, is the same with that for combining letters into words. For, as we have shewn the doctrine of Matter or corporeal substance to have been the main pillar and support of Scepticism, so likewise upon the same foundation have been raised all the impious schemes of Atheism and Irreligion. Of late the speculations about Infinities have run so high, and grown to such strange notions, as have occasioned no small scruples and disputes among the geometers of the present age. The same absurd principle, by mingling itself with the articles of our faith, has occasioned no small difficulties to Christians. Again, it is proved that sweetness is not really in the sapid thing, because the thing remaining unaltered the sweetness is changed into bitter, as in case of a fever or otherwise vitiated palate. Tatiana Grigoreva you can find here. For then the number of any particular things is said to be known, when we know the name of figures (with their due arrangement) that according to the standing analogy belong to them. And in effect the doctrine of abstraction has not a little contributed towards spoiling the most useful parts of knowledge. The existence of Matter, or bodies unperceived, has not only been the main support of Atheists and Fatalists, but on the same principle doth Idolatry likewise in all its various forms depend. Is it not as reasonable to say that motion is not without the mind, since if the succession of ideas in the mind become swifter, the motion, it is acknowledged, shall appear slower without any alteration in any external object? All our ideas, sensations, notions, or the things which we perceive, by whatsoever names they may be distinguished, are visibly inactive- there is nothing of power or agency included in them. Ancient and rooted prejudices do often pass into principles; and those propositions which once obtain the force and credit of a principle, are not only themselves, but likewise whatever is deducible from them, thought privileged from all examination. Tatiana Grigoreva information. Much is here said of the difficulty that abstract ideas carry with them, and the pains and skill requisite to the forming them. To this it will be objected that every name that has a definition is thereby restrained to one certain signification. But what truth is there which shineth so strongly on the mind that by an aversion of thought, a wilful shutting of the eyes, we may not escape seeing it? I come now to consider the source of this prevailing notion, and that seems to me to be language. So far, I will not deny, I can abstract- if that may properly be called abstraction which extends only to the conceiving separately such objects as it is possible may really exist or be actually perceived asunder. Yet so it is, we see the illiterate bulk of mankind that walk the high-road of plain common sense, and are governed by the dictates of nature, for the most part easy and undisturbed. It is therefore plain that nothing can be more evident to any one that is capable of the least reflexion than the existence of God, or a Spirit who is intimately present to our minds, producing in them all that variety of ideas or sensations which continually affect us, on whom we have an absolute and entire dependence, in short "in whom we live, and move, and have our being."
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