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But why they should suppose the ideas of sense to be excited in us by things in their likeness, and not rather have recourse to Spirit which alone can act, may be accounted for, first, because they were not aware of the repugnancy there is, as well in supposing things like unto our ideas existing without, as in attributing to them power or activity. In Arithmetic, therefore, we regard not the things, but the signs, which nevertheless are not regarded for their own sake, but because they direct us how to act with relation to things, and dispose rightly of them. Using NetDetective you can find everything about Cindy Margoli. They are the best of them tied up within those narrow bounds, and have not (as I think) the faculty to enlarge them by any kind of abstraction. But, say you, surely there is nothing easier than for me to imagine trees, for instance, in a park, or books existing in a closet, and nobody by to perceive them. 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. What more easy than for anyone to look a little into his own thoughts, and there try whether he has, or can attain to have, an idea that shall correspond with the description that is here given of the general idea of a triangle, which is "neither oblique nor rectangle, equilateral, equicrural nor scalenon, but all and none of these at once?" Cindy Margoli you can find here. Farther, a little thought will discover to us that though we allow the existence of Matter or corporeal substance, yet it will unavoidably follow, from the principles which are now generally admitted, that the particular bodies, of what kind soever, do none of them exist whilst they are not perceived. Indeed, if we take a view of the several phenomena, and compare them together, we may observe some likeness and conformity between them. But this business of real and imaginary has been already so plainly and fully explained, and so often referred to, and the difficulties about it are so easily answered from what has gone before, that it were an affront to the reader's understanding to resume the explication of it in its place. 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. 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 Margoli information. 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. From the principles we have laid down it follows human knowledge may naturally be reduced to two heads- that of ideas and that of spirits. But, surely it ought not to be looked on as a defect in a human understanding that it does not perceive the idea of spirit, if it is manifestly impossible there should be any such idea. A man in a ship may be said to be quiescent with relation to the sides of the vessel, and yet move with relation to the land. For, it is evident from sect. II and the following sections, that the Matter philosophers contend for is an incomprehensible somewhat, which hath none of those particular qualities whereby the bodies falling under our senses are distinguished one from another.
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