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If it be demanded why I make use of the word idea, and do not rather in compliance with custom call them things; I answer, I do it for two reasons:- first, because the term thing in contra-distinction to idea, is generally supposed to denote somewhat existing without the mind; secondly, because thing hath a more comprehensive signification than idea, including spirit or thinking things as well as ideas. Take away this material substance, about the identity whereof all the dispute is, and mean by body what every plain ordinary person means by that word, to wit, that which is immediately seen and felt, which is only a combination of sensible qualities or ideas, and then their most unanswerable objections come to nothing. Using NetDetective you can find everything about Geena Lee Nolan. As for the mixture of pain or uneasiness which is in the world, pursuant to the general laws of nature, and the actions of finite, imperfect spirits, this, in the state we are in at present, is indispensably necessary to our well-being. Are all these but so many chimeras and illusions on the fancy? So likewise the mind, by leaving out of the particular colours perceived by sense that which distinguishes them one from another, and retaining that only which is common to all, makes an idea of colour in abstract which is neither red, nor blue, nor white, nor any other determinate colour. In like manner the noise that I hear is not the effect of this or that motion or collision of the ambient bodies, but the sign thereof. Geena Lee Nolan you can find here. Again, I ask whether those supposed originals or external things, of which our ideas are the pictures or representations, be themselves perceivable or no? We should rather wonder that men can be found so stupid as to neglect, than that neglecting they should be unconvinced of such an evident and momentous truth. Many other advantages there are, as well with regard to religion as the sciences, which it is easy for any one to deduce from what has been premised; but this will appear more plainly in the sequel. But what reason can induce us to believe the existence of bodies without the mind, from what we perceive, since the very patrons of Matter themselves do not pretend there is any necessary connexion betwixt them and our ideas? This I cannot comprehend: to me a die seems to be nothing distinct from those things which are termed its modes or accidents. But if the terms "extension," "parts," &c., 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. Geena Lee Nolan information. Some truths there are so near and obvious to the mind that a man need only open his eyes to see them. But after all, say you, it sounds very harsh to say we eat and drink ideas, and are clothed with ideas. It seems as evident to me that they do, some of them, in certain instances reason as that they have sense; but it is only in particular ideas, just as they receive them from their senses. I do not argue against the existence of any one thing that we can apprehend either by sense or reflexion. And, to the end their use be permanent and universal, these combinations must be made by rule, and with wise contrivance. 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? They complain not of any want of evidence in their senses, and are out of all danger of becoming Sceptics. This seems evident, in that the idea I have of motion doth necessarily include relation. In short, extension, figure, and motion, abstracted from all other qualities, are inconceivable. For, since they and every part of them exist only in the mind, it follows that there is nothing in them but what is perceived: but whoever shall attend to his ideas, whether of sense or reflexion, will not perceive in them any power or activity; there is, therefore, no such thing contained in them.
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