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But, all this doubtfulness, which so bewilders and confounds the mind and makes philosophy ridiculous in the eyes of the world, vanishes if we annex a meaning to our words. It is acknowledged, on the received principles, that extension, motion, and in a word all sensible qualities have need of a support, as not being able to subsist by themselves. But that a man who has written something with a design to promote Useful Knowledge and Religion in the world should make choice of your lordship for his patron, will not be thought strange by any one that is not altogether unacquainted with the present state of the church and learning, and consequently ignorant how great an ornament and support you are to both. Using NetDetective you can find everything about Deanna Carter. The ideas of Sense are more strong, lively, and distinct than those of the imagination; they have likewise a steadiness, order, and coherence, and are not excited at random, as those which are the effects of human wills often are, but in a regular train or series, the admirable connexion whereof sufficiently testifies the wisdom and benevolence of its Author. If so, why may not the Intelligence do it, without his being at the pains of making the movements and putting them together? They are also less dependent on the spirit, or thinking substance which perceives them, in that they are excited by the will of another and more powerful spirit; yet still they are ideas, and certainly no idea, whether faint or strong, can exist otherwise than in a mind perceiving it. Deanna Carter you can find here. This is what some hold; but, so far as I can see, the words will, soul, spirit, do not stand for different ideas, or, in truth, for any idea at all, but for something which is very different from ideas, and which, being an agent, cannot be like unto, or represented by, any idea whatsoever. 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. Whether therefore there are such Ideas in the mind of God, and whether they may be called by the name Matter, I shall not dispute. But then it must be observed that it supports nothing at all, and how nearly this comes to the description of a nonentity I desire may be considered. This is evident from sect. 29, 30, and 33, where we have shewn what is meant by real things in opposition to chimeras or ideas of our own framing; but then they both equally exist in the mind, and in that sense they are alike ideas. But, to give a farther account how words came to produce the doctrine of abstract ideas, it must be observed that it is a received opinion that language has no other end but the communicating our ideas, and that every significant name stands for an idea. Deanna Carter information. The reason therefore that any particular body seems to be of a finite magnitude, or exhibits only a finite number of parts to sense, is, not because it contains no more, since in itself it contains an infinite number of parts, but because the sense is not acute enough to discern 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? But no sooner do we depart from sense and instinct to follow the light of a superior principle, to reason, meditate, and reflect on the nature of things, but a thousand scruples spring up in our minds concerning those things which before we seemed fully to comprehend. So likewise a man may be just and virtuous without having precise ideas of justice and virtue. These latter are said to have more reality in them than the former:- by which is meant that they are more affecting, orderly, and distinct, and that they are not fictions of the mind perceiving them. The cause of this is thought to be the obscurity of things, or the natural weakness and imperfection of our understandings.
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