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To this I answer, that, in case we had a new sense bestowed upon us, we could only receive thereby some new sensations or ideas of sense. For, it is evident we observe no foot-steps in them of making use of general signs for universal ideas; from which we have reason to imagine that they have not the faculty of abstracting, or making general ideas, since they have no use of words or any other general signs." May we not, for example, be affected with the promise of a good thing, though we have not an idea of what it is? Using NetDetective you can find everything about Tiffani Amber Theissan. For, as there are some passages that, taken by themselves, are very liable (nor could it be remedied) to gross misinterpretation, and to be charged with most absurd consequences, which, nevertheless, upon an entire perusal will appear not to follow from them; so likewise, though the whole should be read over, yet, if this be done transiently, it is very probable my sense may be mistaken; but to a thinking reader, I flatter myself it will be throughout clear and obvious. At first, indeed, the words might have occasioned ideas that were fitting to produce those emotions; but, if I mistake not, it will be found that, when language is once grown familiar, the hearing of the sounds or sight of the characters is oft immediately attended with those passions which at first were wont to be produced by the intervention of ideas that are now quite omitted. Besides, they who attempt to account for things do it not by corporeal substance, but by figure, motion, and other qualities, which are in truth no more than mere ideas, and, therefore, cannot be the cause of anything, as hath been already shewn. Tiffani Amber Theissan you can find here. At present we shall only observe in general whence it is the mathematicians are all so fond and tenacious of that doctrine. 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. But, if we had a new sense, we should possibly no more doubt of their existence than a blind man made to see does of the existence of light and colours. That a few original ideas may be made to signify a great number of effects and actions, it is necessary they be variously combined together. Smelling furnishes me with odours; the palate with tastes; and hearing conveys sounds to the mind in all their variety of tone and composition. That an idea which is inactive, and the existence whereof consists in being perceived, should be the image or likeness of an agent subsisting by itself, seems to need no other refutation than barely attending to what is meant by those words. Tiffani Amber Theissan information. But my conceiving or imagining power does not extend beyond the possibility of real existence or perception. This is inculcated because I imagine it may be of moment towards clearing several important questions, and preventing some very dangerous errors concerning the nature of the soul. Is it therefore to be wondered at, if the generality of men, who are ever intent on business or pleasure, and little used to fix or open the eye of their mind, should not have all that conviction and evidence of the Being of God which might be expected in reasonable creatures? I answer, though you have no positive, yet, if you have any meaning at all, you must at least have a relative idea of Matter; though you know not what it is, yet you must be supposed to know what relation it bears to accidents, and what is meant by its supporting them. If it be said that this is only quarreling at a word, and that, since the immediately significations of other names are by common consent called ideas, no reason can be assigned why that which is signified by the name spirit or soul may not partake in the same appellation. Our knowledge of these hath been very much obscured and confounded, and we have been led into very dangerous errors, by supposing a twofold existence of the objects of sense- the one intelligible or in the mind, the other real and without the mind; whereby unthinking things are thought to have a natural subsistence of their own distinct from being perceived by spirits.
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