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All things that exist, exist only in the mind, that is, they are purely notional. 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. 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. First, I shall be sure to get clear of all controversies purely verbal- the springing up of which weeds in almost all the sciences has been a main hindrance to the growth of true and sound knowledge. Using NetDetective you can find everything about Cindy Mar. This is evident from sect. 29, 30, and 33, where we have shewn what is meant by real things in opposition to chimeras or ideas of our own framing; but then they both equally exist in the mind, and in that sense they are alike ideas. But how Matter should operate on a Spirit, or produce any idea in it, is what no philosopher will pretend to explain; it is therefore evident there can be no use of Matter in natural philosophy. To give the reader a yet clearer view of the nature of abstract ideas, and the uses they are thought necessary to, I shall add one more passage out of the Essay on Human Understanding, Moreover, as we conceive the ideas that are in the minds of other spirits by means of our own, which we suppose to be resemblances of them; so we know other spirits by means of our own soul- which in that sense is the image or idea of them; it having a like respect to other spirits that blueness or heat by me perceived has to those ideas perceived by another. Cindy Mar you can find here. But we should proceed warily in such things, for we are apt to lay too great stress on analogies, and, to the prejudice of truth, humour that eagerness of the mind whereby it is carried to extend its knowledge into general theorems. There is therefore some other Will or Spirit that produces them. But, though it were possible that solid, figured, movable substances may exist without the mind, corresponding to the ideas we have of bodies, yet how is it possible for us to know this? It is acknowledged, on the received principles, that extension, motion, and in a word all sensible qualities have need of a support, as not being able to subsist by themselves. I think an intuitive knowledge may be obtained of this by any one that shall attend to what is meant by the term exists, when applied to sensible things. It is no more than willing, and straightway this or that idea arises in my fancy; and by the same power it is obliterated and makes way for another. Cindy Mar information. But, notwithstanding that this is the constant language of Scripture, yet we have I know not what aversion from believing that God concerns Himself so nearly in our affairs. 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. After what has been premised, I think we may lay down the following conclusions. But for a fuller information in this point I refer to the Essay itself. And, as this notion is the source from whence do spring all those amusing geometrical paradoxes which have such a direct repugnancy to the plain common sense of mankind, and are admitted with so much reluctance into a mind not yet debauched by learning; so it is the principal occasion of all that nice and extreme subtilty which renders the study of Mathematics so difficult and tedious. Prejudices and errors of sense do from all parts discover themselves to our view; and, endeavouring to correct these by reason, we are insensibly drawn into uncouth paradoxes, difficulties, and inconsistencies, which multiply and grow upon us as we advance in speculation, till at length, having wandered through many intricate mazes, we find ourselves just where we were, or, which is worse, sit down in a forlorn Scepticism.
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