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that there is no senseless unperceived substance. It is natural to think that at first, men, for ease of memory and help of computation, made use of counters, or in writing of single strokes, points, or the like, each whereof was made to signify an unit, i.e., some one thing of whatever kind they had occasion to reckon. Suppose- what no one can deny possible- an intelligence without the help of external bodies, to be affected with the same train of sensations or ideas that you are, imprinted in the same order and with like vividness in his mind. Using NetDetective you can find everything about Marie Antonette. Both which may justly be thought pernicious and absurd notions. To this I answer, that men knowing they perceived several ideas, whereof they themselves were not the authors- as not being excited from within nor depending on the operation of their wills- this made them maintain those ideas, or objects of perception had an existence independent of and without the mind, without ever dreaming that a contradiction was involved in those words. But, secondly, if we had a new sense it could only furnish us with new ideas or sensations; and then we should have the same reason against their existing in an unperceiving substance that has been already offered with relation to figure, motion, colour and the like. You will perhaps wonder that an obscure person, who has not the honour to be known to your lordship, should presume to address you in this manner. Marie Antonette you can find here. See sect. 41 of the fore-mentioned treatise. But, by I know not what logic, it is held that proofs a posteriori are not to be admitted against propositions relating to infinity, as though it were not impossible even for an infinite mind to reconcile contradictions; or as if anything absurd and repugnant could have a necessary connexion with truth or flow from it. It is one thing for to keep a name constantly to the same definition, and another to make it stand everywhere for the same idea; the one is necessary, the other useless and impracticable. I have some knowledge or notion of my mind, and its acts about ideas, inasmuch as I know or understand what is meant by these words. Thus much I thought fit to premise, in order to prevent, if possible, the hasty censures of a sort of men who are too apt to condemn an opinion before they rightly comprehend it. What therefore becomes of the sun, moon and stars? Is it not as reasonable to say that motion is not without the mind, since if the succession of ideas in the mind become swifter, the motion, it is acknowledged, shall appear slower without any alteration in any external object? Marie Antonette information. Say you, I have no idea of Matter and therefore cannot explain it. Moreover, their being a great variety of other creatures that partake in some parts, but not all, of the complex idea of man, the mind, leaving out those parts which are peculiar to men, and retaining those only which are common to all the living creatures, frames the idea of animal, which abstracts not only from all particular men, but also all birds, beasts, fishes, and insects. Hence, it is plain that the splendid profusion of natural things should not be interpreted weakness or prodigality in the agent who produces them, but rather be looked on as an argument of the riches of His power. 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. Thus he explains the tides by the attraction of the terraqueous globe towards the moon, which to him does not appear odd or anomalous, but only a particular example of a general rule or law of nature. I do not argue against the existence of any one thing that we can apprehend either by sense or reflexion. Not that it is possible for colour or motion to exist without extension; but only that the mind can frame to itself by abstraction the idea of colour exclusive of extension, and of motion exclusive of both colour and extension.
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