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But then whatever hand or eye I imagine, it must have some particular shape and colour. First, therefore, it was thought that colour, figure, motion, and the rest of the sensible qualities or accidents, did really exist without the mind; and for this reason it seemed needful to suppose some unthinking substratum or substance wherein they did exist, since they could not be conceived to exist by themselves. Having done with the Objections, which I endeavoured to propose in the clearest light, and gave them all the force and weight I could, we proceed in the next place to take a view of our tenets in their Consequences. Using NetDetective you can find everything about Tiffany Theissen. Which sufficiently shows that the right angle might have been oblique, and the sides unequal, and for all that the demonstration have held good. But secondly, though we should grant this unknown substance may possibly exist, yet where can it be supposed to be? To be convinced of which, the reader need only reflect, and try to separate in his own thoughts the being of a sensible thing from its being perceived. Thus, I imagine the trunk of a human body without the limbs, or conceive the smell of a rose without thinking on the rose itself. But I deny that I can abstract from one another, or conceive separately, those qualities which it is impossible should exist so separated; or that I can frame a general notion, by abstracting from particulars in the manner aforesaid- which last are the two proper acceptations of abstraction. Tiffany Theissen you can find here. 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. Take here an abstract of what has been said:- There are spiritual substances, minds, or human souls, which will or excite ideas in themselves at pleasure; but these are faint, weak, and unsteady in respect of others they perceive by sense- which, being impressed upon them according to certain rules or laws of nature, speak themselves the effects of a mind more powerful and wise than human spirits. We should believe that God has dealt more bountifully with the sons of men than to give them a strong desire for that knowledge which he had placed quite out of their reach. For, though we hold indeed the objects of sense to be nothing else but ideas which cannot exist unperceived; yet we may not hence conclude they have no existence except only while they are perceived by us, since there may be some other spirit that perceives them though we do not. Since therefore the objects of sense exist only in the mind, and are withal thoughtless and inactive, I chose to mark them by the word idea, which implies those properties. Tiffany Theissen information. 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. The table I write on I say exists, that is, I see and feel it; and if I were out of my study I should say it existed- meaning thereby that if I was in my study I might perceive it, or that some other spirit actually does perceive it. I can as well doubt of my own being as of the being of those things which I actually perceive by sense; it being a manifest contradiction that any sensible object should be immediately perceived by sight or touch, and at the same time have no existence in nature, since the very existence of an unthinking being consists in being perceived. And this notion of the philosophers owes its origin to the same cause with the former, namely, their being conscious that they were not the authors of their own sensations, which they evidently knew were imprinted from without, and which therefore must have some cause distinct from the minds on which they are imprinted. 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.
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