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In the common affairs of life men never go beyond the earth to define the place of any body; and what is quiescent in respect of that is accounted absolutely to be so. One great inducement to our pronouncing ourselves ignorant of the nature of things is the current opinion that everything includes within itself the cause of its properties; or that there is in each object an inward essence which is the source whence its discernible qualities flow, and whereon they depend. It is said they are difficult and not to be attained without pains and study; we may therefore reasonably conclude that, if such there be, they are confined only to the learned. Using NetDetective you can find everything about Cameron Daiz. Unity I know some will have to be a simple or uncompounded idea, accompanying all other ideas into the mind. 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. In the twelfth place, it may perhaps be objected that- though it be clear from what has been said that there can be no such thing as an inert, senseless, extended, solid, figured, movable substance existing without the mind, such as philosophers describe Matter- yet, if any man shall leave out of his idea of matter the positive ideas of extension, figure, solidity and motion, and say that he means only by that word an inert, senseless substance, that exists without the mind or unperceived, which is the occasion of our ideas, or at the presence whereof God is pleased to excite ideas in us: it doth not appear but that Matter taken in this sense may possibly exist. Cameron Daiz you can find here. That I have any such idea answering the word unity I do not find; and if I had, methinks I could not miss finding it: on the contrary, it should be the most familiar to my understanding, since it is said to accompany all other ideas, and to be perceived by all the ways of sensation and reflexion. By what we have premised, it is plain that very numerous and important errors have taken their rise from those false Principles which were impugned in the foregoing parts of this treatise; and the opposites of those erroneous tenets at the same time appear to be most fruitful Principles, from whence do flow innumerable consequences highly advantageous to true philosophy as well as to religion. And to convince others of this, I know no readier or fairer way than to entreat they would calmly attend to their own thoughts; and if by this attention the emptiness or repugnancy of those expressions does appear, surely nothing more is requisite for the conviction. Cameron Daiz information. Those men who frame general rules from the phenomena and afterwards derive the phenomena from those rules, seem to consider signs rather than causes. And in like manner perceiving the motion and collision of bodies to be attended with sound, we are inclined to think the latter the effect of the former. And at length, after various changes of size and shape, when the sense becomes infinitely acute the body shall seem infinite. All which seems very plain and not to include any difficulty in it. 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. And after the same manner we see God; all the difference is that, whereas some one finite and narrow assemblage of ideas denotes a particular human mind, whithersoever we direct our view, we do at all times and in all places perceive manifest tokens of the Divinity: everything we see, hear, feel, or anywise perceive by sense, being a sign or effect of the power of God; as is our perception of those very motions which are produced by men. Again, it is proved that sweetness is not really in the sapid thing, because the thing remaining unaltered the sweetness is changed into bitter, as in case of a fever or otherwise vitiated palate.
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