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In like manner the noise that I hear is not the effect of this or that motion or collision of the ambient bodies, but the sign thereof. That there is a great and conspicuous use in these regular constant methods of working observed by the Supreme Agent hath been shewn in sect. 31. But it will be objected that, if there is no idea signified by the terms soul, spirit, and substance, they are wholly insignificant, or have no meaning in them. Now I desire that you would explain to me what is meant by Matter's supporting extension. Using NetDetective you can find everything about Cindy Magnolis. But, since one idea cannot be the cause of another, to what purpose is that connexion? Upon the whole, I am inclined to think that the far greater part, if not all, of those difficulties which have hitherto amused philosophers, and blocked up the way to knowledge, are entirely owing to ourselves- that we have first raised a dust and then complain we cannot see. It is said they are difficult and not to be attained without pains and study; we may therefore reasonably conclude that, if such there be, they are confined only to the learned. Again, great and small, swift and slow, are allowed to exist nowhere without the mind, being entirely relative, and changing as the frame or position of the organs of sense varies. One great inducement to our pronouncing ourselves ignorant of the nature of things is the current opinion that everything includes within itself the cause of its properties; or that there is in each object an inward essence which is the source whence its discernible qualities flow, and whereon they depend. Cindy Magnolis you can find here. 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. Thirdly, so long as I confine my thoughts to my own ideas divested of words, I do not see how I can easily be mistaken. But, though we might possibly have all our sensations without them, yet perhaps it may be thought easier to conceive and explain the manner of their production, by supposing external bodies in their likeness rather than otherwise; and so it might be at least probable there are such things as bodies that excite their ideas in our minds. There is therefore some cause of these ideas, whereon they depend, and which produces and changes them. Cindy Magnolis information. In doing of which, if I seem too prolix to those of quick apprehensions, I hope it may be pardoned, since all men do not equally apprehend things of this nature, and I am willing to be understood by every one. All the difference is that, according to us, the unthinking beings perceived by sense have no existence distinct from being perceived, and cannot therefore exist in any other substance than those unextended indivisible substances or spirits which act and think and perceive them; whereas philosophers vulgarly hold that the sensible qualities do exist in an inert, extended, unperceiving substance which they call Matter, to which they attribute a natural subsistence, exterior to all thinking beings, or distinct from being perceived by any mind whatsoever, even the eternal mind of the Creator, wherein they suppose only ideas of the corporeal substances created by him; if indeed they allow them to be at all created. For my part, I might as easily divide a thing from itself. 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. And first I shall say somewhat of Natural Philosophy.
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