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Fifthly, it may perhaps be objected that if extension and figure exist only in the mind, it follows that the mind is extended and figured; since extension is a mode or attribute which (to speak with the schools) is predicated of the subject in which it exists. These, I say, assert there are infinitesimals of infinitesimals of infinitesimals, &c., without ever coming to an end; so that according to them an inch does not barely contain an infinite number of parts, but an infinity of an infinity of an infinity ad infinitum of parts. Using NetDetective you can find everything about Paulina Poriskova. I say it is granted on all hands (and what happens in dreams, phrensies, and the like, puts it beyond dispute) that it is possible we might be affected with all the ideas we have now, though there were no bodies existing without resembling them. For can there be a nicer strain of abstraction than to distinguish the existence of sensible objects from their being perceived, so as to conceive them existing unperceived? From which it follows that, though we should grant the existence of Matter to be never so certain, yet it is withal as certain, the materialists themselves are by their own principles forced to acknowledge, that neither the particular bodies perceived by sense, nor anything like them, exists without the mind. As to the opinion that there are no Corporeal Causes, this has been heretofore maintained by some of the Schoolmen, as it is of late by others among the modern philosophers, who though they allow Matter to exist, yet will have God alone to be the immediate efficient cause of all things. Paulina Poriskova you can find here. 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. For that only is thought so which is uncommon, or a thing by itself, and out of the ordinary course of our observation. 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. So that, for aught we know, all we see, hear, and feel may be only phantom and vain chimera, and not at all agree with the real things existing in rerum natura. But secondly, though we should grant this unknown substance may possibly exist, yet where can it be supposed to be? I can imagine a man with two heads, or the upper parts of a man joined to the body of a horse. But yet one has reason to suspect such ideas are marks of our imperfection. And having found the sought figures, the same rule or analogy being observed throughout, it is easy to read them into words; and so the number becomes perfectly known. Paulina Poriskova information. This seems evident, in that the idea I have of motion doth necessarily include relation. If any one shall join ever so little reflexion of his own to what has been said, I believe that it will evidently appear to him that general names are often used in the propriety of language without the speaker's designing them for marks of ideas in his own, which he would have them raise in the mind of the hearer. Again, whether there can be or be not external things, it is agreed on all hands that the proper use of words is the marking our conceptions, or things only as they are known and perceived by us; whence it plainly follows that in the tenets we have laid down there is nothing inconsistent with the right use and significancy of language, and that discourse, of what kind soever, so far as it is intelligible, remains undisturbed. I answer, you may so, there is no difficulty in it; but what is all this, I beseech you, more than framing in your mind certain ideas which you call books and trees, and the same time omitting to frame the idea of any one that may perceive them? Number is so visibly relative, and dependent on men's understanding, that it is strange to think how any one should give it an absolute existence without the mind.
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