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It will be easy to apply this to whatever objections of the like sort may be drawn from the magnitude of the stars, or any other discoveries in astronomy or nature. But, how ready soever I may be to acknowledge the scantiness of my comprehension with regard to the endless variety of spirits and ideas that may possibly exist, yet for any one to pretend to a notion of Entity or Existence, abstracted from spirit and idea, from perceived and being perceived, is, I suspect, a downright repugnancy and trifling with words.- Using NetDetective you can find everything about Tiffany Amber Thessian. The reason that is here assigned why we have no grounds to think brutes have abstract general ideas is, that we observe in them no use of words or any other general signs; which is built on this supposition- that the making use of words implies the having general ideas. And this if I mistake not has been demonstrated in section 27; to which I shall here add that a spirit has been shewn to be the only substance or support wherein unthinking beings or ideas can exist; but that this substance which supports or perceives ideas should itself be an idea or like an idea is evidently absurd. Wherever bodies are said to have no existence without the mind, I would not be understood to mean this or that particular mind, but all minds whatsoever. To set this matter in a yet clearer light, I shall observe that what has been objected in sect. Likewise the idea of man that I frame to myself must be either of a white, or a black, or a tawny, a straight, or a crooked, a tall, or a low, or a middle-sized man. Tiffany Amber Thessian you can find here. I find I can excite ideas in my mind at pleasure, and vary and shift the scene as oft as I think fit. For, if they have any ideas at all, and are not bare machines (as some would have them), we cannot deny them to have some reason. But I do not see how the testimony of sense can be alleged as a proof for the existence of anything which is not perceived by sense. Though it must be owned at the same time that we have some notion of soul, spirit, and the operations of the mind: such as willing, loving, hating- inasmuch as we know or understand the meaning of these words. There is a rerum natura, and the distinction between realities and chimeras retains its full force. Secondly, the place being moved, that which is placed therein is also moved; so that a body moving in a place which is in motion doth participate the motion of its place. And, can it be supposed that our Saviour did no more at the marriage-feast in Cana than impose on the sight, and smell, and taste of the guests, so as to create in them the appearance or idea only of wine? Tiffany Amber Thessian information. But the answer to this objection is in a good measure plain from sect. 62; it being visible that the aforesaid methods of nature are absolutely necessary, in order to working by the most simple and general rules, and after a steady and consistent manner; which argues both the wisdom and goodness of God. Light and colours, heat and cold, extension and figures- in a word the things we see and feel- what are they but so many sensations, notions, ideas, or impressions on the sense? and is it possible to separate, even in thought, any of these from perception? And it is no less visible that a particular size, figure, motion, and disposition of parts are necessary, though not absolutely to the producing any effect, yet to the producing it according to the standing mechanical laws of nature. So that any one of these or the like phenomena may not seem strange or surprising to a man who has nicely observed and compared the effects of nature. But it has been made evident that bodies, of what frame or texture soever, are barely passive ideas in the mind, which is more distant and heterogeneous from them than light is from darkness. For that only is thought so which is uncommon, or a thing by itself, and out of the ordinary course of our observation.
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