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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. Philosophy being nothing else but the study of wisdom and truth, it may with reason be expected that those who have spent most time and pains in it should enjoy a greater calm and serenity of mind, a greater clearness and evidence of knowledge, and be less disturbed with doubts and difficulties than other men. But, this notion of Matter seems too extravagant to deserve a confutation. Using NetDetective you can find everything about Benadict Arnold. And it had been well if the ill effects of that doctrine were confined to those only who make the most avowed profession of it. Of late many have been very sensible of the absurd opinions and insignificant disputes which grow out of the abuse of words. And a little attention will discover that it is not necessary (even in the strictest reasonings) significant names which stand for ideas should, every time they are used, excite in the understanding the ideas they are made to stand for- in reading and discoursing, names being for the most part used as letters are in Algebra, in which, though a particular quantity be marked by each letter, yet to proceed right it is not requisite that in every step each letter suggest to your thoughts that particular quantity it was appointed to stand for. Nothing can be plainer to me than that the extensions I have in view are no other than my own ideas; and it is no less plain that I cannot resolve any one of my ideas into an infinite number of other ideas, that is, that they are not infinitely divisible. Benadict Arnold you can find here. But, how good soever this advice may be they have given others, it is plain they could not have a due regard to it themselves, so long as they thought the only immediate use of words was to signify ideas, and that the immediate signification of every general name was a determinate abstract idea. Place he defines to be that part of space which is occupied by any body; and according as the space is absolute or relative so also is the place. The consideration of this difficulty it was that gave birth to my "Essay towards a New Theory of Vision," which was published not long since, wherein it is shewn that distance or outness is neither immediately of itself perceived by sight, nor yet apprehended or judged of by lines and angles, or anything that hath a necessary connexion with it; but that it is only suggested to our thoughts by certain visible ideas and sensations attending vision, which in their own nature have no manner of similitude or relation either with distance or things placed at a distance; but, by a connexion taught us by experience, they come to signify and suggest them to us, after the same manner that words of any language suggest the ideas they are made to stand for; insomuch that a man born blind and afterwards made to see, would not, at first sight, think the things he saw to be without his mind, or at any distance from him. Benadict Arnold information. And it is on all hands agreed that there is need of great toil and labour of the mind, to emancipate our thoughts from particular objects, and raise them to those sublime speculations that are conversant about abstract ideas. Besides, the communicating of ideas marked by words is not the chief and only end of language, as is commonly supposed. Hence there can be no idea formed of a soul or spirit; for all ideas whatever, being passive and inert (vide sect.25), they cannot represent unto us, by way of image or likeness, that which acts. 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. Some, perhaps, may think the sense of seeing doth furnish them with the idea of pure space; but it is plain from what we have elsewhere shewn, that the ideas of space and distance are not obtained by that sense.
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