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But, if you stick to the notion of an unthinking substance or support of extension, motion, and other sensible qualities, then to me it is most evidently impossible there should be any such thing, since it is a plain repugnancy that those qualities should exist in or be supported by an unperceiving substance. It is also to be remarked that, all relations including an act of the mind, we cannot so properly be said to have an idea, but rather a notion of the relations and habitudes between things. Using NetDetective you can find everything about Rene Magrite. And I do not think that either what philosophers call Matter, or the existence of objects without the mind, is anywhere mentioned in Scripture. What I am myself, that which I denote by the term I, is the same with what is meant by soul or spiritual substance. Hence, it is evident that God is known as certainly and immediately as any other mind or spirit whatsoever distinct from ourselves. It is true the diagram I have in view includes all these particulars, but then there is not the least mention made of them in the proof of the proposition. This seems evident, in that the idea I have of motion doth necessarily include relation. Abstract ideas are not so obvious or easy to children or the yet unexercised mind as particular ones. But, though in every motion it be necessary to conceive more bodies than one, yet it may be that one only is moved, namely, that on which the force causing the change in the distance or situation of the bodies, is impressed. Rene Magrite you can find here. It will not be amiss to add, that the doctrine of abstract ideas has had no small share in rendering those sciences intricate and obscure which are particularly conversant about spiritual things. Time therefore being nothing, abstracted from the sucession of ideas in our minds, it follows that the duration of any finite spirit must be estimated by the number of ideas or actions succeeding each other in that same spirit or 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. Beside the external existence of the objects of perception, another great source of errors and difficulties with regard to ideal knowledge is the doctrine of abstract ideas, such as it hath been set forth in the Introduction. When in broad daylight I open my eyes, it is not in my power to choose whether I shall see or no, or to determine what particular objects shall present themselves to my view; and so likewise as to the hearing and other senses; the ideas imprinted on them are not creatures of my will. Rene Magrite information. To make out this, it is necessary that you conceive them existing unconceived or unthought of, which is a manifest repugnancy. It cannot be when they are grown up, for then it seems they are not conscious of any such painstaking; it remains therefore to be the business of their childhood. And here it is to be noted that I do not deny absolutely there are general ideas, but only that there are any abstract general ideas; for, in the passages we have quoted wherein there is mention of general ideas, it is always supposed that they are formed by abstraction, after the manner set forth in sections 8 and 9. Thus far it is agreed on all hand. It is true the mind in this imperfect state has need of such ideas, and makes all the haste to them it can, for the conveniency of communication and enlargement of knowledge, to both which it is naturally very much inclined. In short, extension, figure, and motion, abstracted from all other qualities, are inconceivable. And, after all their labour and struggle of thought, they are forced to own we cannot attain to any self-evident or demonstrative knowledge of the existence of sensible things. 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.
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