For example, there is perceived by sight an object extended, coloured, and moved: this mixed or compound idea the mind resolving into its simple, constituent parts, and viewing each by itself, exclusive of the rest, does frame the abstract ideas of extension, colour, and motion. Secondly, considering the whole creation is the workmanship of a wise and good Agent, it should seem to become philosophers to employ their thoughts (contrary to what some hold) about the final causes of things; and I confess I see no reason why pointing out the various ends to which natural things are adapted, and for which they were originally with unspeakable wisdom contrived, should not be thought one good way of accounting for them, and altogether worthy a philosopher. Using NetDetective you can find everything about Ryan Phillipie. It is said, the faculties we have are few, and those designed by nature for the support and comfort of life, and not to penetrate into the inward essence and constitution of things. The plainest things in the world, those we are most intimately acquainted with and perfectly know, when they are considered in an abstract way, appear strangely difficult and incomprehensible. It seems therefore that, to be certain this proposition is universally true, we must either make a particular demonstration for every particular triangle, which is impossible, or once for all demonstrate it of the abstract idea of a triangle, in which all the particulars do indifferently partake and by which they are all equally represented. Ryan Phillipie you can find here. And, to the end their use be permanent and universal, these combinations must be made by rule, and with wise contrivance. and not amuse ourselves with the terms "absolute," "external," "exist, "and such-like, signifying we know not what. This seems to me the principal cause why those men who have so emphatically recommended to others the laying aside all use of words in their meditations, and contemplating their bare ideas, have yet failed to perform it themselves. But I desire any one to reflect and try whether he can, by any abstraction of thought, conceive the extension and motion of a body without all other sensible qualities. By body is meant body without any particular shape or figure, there being no one shape or figure common to all animals, without covering, either of hair, or feathers, or scales, &c., But all this seems so manifest, from what has been largely set forth in the premises, that it is needless to insist any farther on it. I find I can excite ideas in my mind at pleasure, and vary and shift the scene as oft as I think fit. Ryan Phillipie information. 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. Or is not the being threatened with danger sufficient to excite a dread, though we think not of any particular evil likely to befal us, nor yet frame to ourselves an idea of danger in abstract? If we sound our own conceptions, I believe we may find all the absolute motion we can frame an idea of to be at bottom no other than relative motion thus defined. For, it is evident that in affecting other persons the will of man has no other object than barely the motion of the limbs of his body; but that such a motion should be attended by, or excite any idea in the mind of another, depends wholly on the will of the Creator. By Matter, therefore, we are to understand an inert, senseless substance, in which extension, figure, and motion do actually subsist. And yet this consistent uniform working, which so evidently displays the goodness and wisdom of that Governing Spirit whose Will constitutes the laws of nature, is so far from leading our thoughts to Him, that it rather sends them wandering after second causes.
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