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These errors are grafted as well in the minds of geometricians as of other men, and have a like influence on their reasonings; and it were no difficult thing to shew how the arguments from Geometry made use of to support the infinite divisibility of extension are bottomed on them. For example, about the Resurrection, how many scruples and objections have been raised by Socinians and others? To make this plain by an example, suppose a geometrician is demonstrating the method of cutting a line in two equal parts. Using NetDetective you can find everything about Salma Alhayek. 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. In proportion therefore as the sense is rendered more acute, it perceives a greater number of parts in the object, that is, the object appears greater, and its figure varies, those parts in its extremities which were before unperceivable appearing now to bound it in very different lines and angles from those perceived by an obtuser sense. 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. And there are grounds to think most men will acknowledge themselves to be in my case. Salma Alhayek you can find here. We may not, I think, strictly be said to have an idea of an active being, or of an action, although we may be said to have a notion of them. From what has been said the reason is plain why, to the end any theorem become universal in its use, it is necessary we speak of the lines described on paper as though they contained parts which really they do not. Which difficulty seems to have been very much increased by the doctrine of abstraction. Secondly, the place being moved, that which is placed therein is also moved; so that a body moving in a place which is in motion doth participate the motion of its place. But, with how great an assurance and acquiescence soever this principle may be entertained in the world, yet whoever shall find in his heart to call it in question may, if I mistake not, perceive it to involve a manifest contradiction. Hitherto of Natural Philosophy: we come now to make some inquiry concerning that other great branch of speculative knowledge, to wit, Mathematics. They complain not of any want of evidence in their senses, and are out of all danger of becoming Sceptics. Salma Alhayek information. Yet, nothing could have induced me to make you this present of my poor endeavours, were I not encouraged by that candour and native goodness which is so bright a part in your lordship's character. To this my answer is, that if the word substance be taken in the vulgar sense- for a combination of sensible qualities, such as extension, solidity, weight, and the like- this we cannot be accused of taking away: but if it be taken in a philosophic sense- for the support of accidents or qualities without the mind- then indeed I acknowledge that we take it away, if one may be said to take away that which never had any existence, not even in the imagination. We must no longer say upon these principles that fire heats, or water cools, but that a Spirit heats, and so forth. Is it not a hard thing to imagine that a couple of children cannot prate together of their sugar-plums and rattles and the rest of their little trinkets, till they have first tacked together numberless inconsistencies, and so framed in their minds abstract general ideas, and annexed them to every common name they make use of? In short, if there were external bodies, it is impossible we should ever come to know it; and if there were not, we might have the very same reasons to think there were that we have now.
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