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For, to denominate a body moved it is requisite, first, that it change its distance or situation with regard to some other body; and secondly, that the force occasioning that change be applied to it. But, since one idea cannot be the cause of another, to what purpose is that connexion? Without extension solidity cannot be conceived; since therefore it has been shewn that extension exists not in an unthinking substance, the same must also be true of solidity. Secondly, considering the whole creation is the workmanship of a wise and good Agent, it should seem to become philosophers to employ their thoughts (contrary to what some hold) about the final causes of things; and I confess I see no reason why pointing out the various ends to which natural things are adapted, and for which they were originally with unspeakable wisdom contrived, should not be thought one good way of accounting for them, and altogether worthy a philosopher. Using NetDetective you can find everything about Shanya Twain. So that in denying the things perceived by sense an existence independent of a substance of support wherein they may exist, we detract nothing from the received opinion of their reality, and are guilty of no innovation in that respect. But, with how great an assurance and acquiescence soever this principle may be entertained in the world, yet whoever shall find in his heart to call it in question may, if I mistake not, perceive it to involve a manifest contradiction. Shanya Twain you can find here. Which sufficiently shows that the right angle might have been oblique, and the sides unequal, and for all that the demonstration have held good. Secondly, this seems to be a sure way to extricate myself out of that fine and subtle net of abstract ideas which has so miserably perplexed and entangled the minds of men; and that with this peculiar circumstance, that by how much the finer and more curious was the wit of any man, by so much the deeper was he likely to be ensnared and faster held therein. If therefore we consider the difference there is betwixt natural philosophers and other men, with regard to their knowledge of the phenomena, we shall find it consists not in an exacter knowledge of the efficient cause that produces them- for that can be no other than the will of a spirit- but only in a greater largeness of comprehension, whereby analogies, harmonies, and agreements are discovered in the works of nature, and the particular effects explained, that is, reduced to general rules, see sect. 62, which rules, grounded on the analogy and uniformness observed in the production of natural effects, are most agreeable and sought after by the mind; for that they extend our prospect beyond what is present and near to us, and enable us to make very probable conjectures touching things that may have happened at very great distances of time and place, as well as to predict things to come; which sort of endeavour towards omniscience is much affected by the mind. Shanya Twain information. So likewise a man may be just and virtuous without having precise ideas of justice and virtue. The existence of Matter, or bodies unperceived, has not only been the main support of Atheists and Fatalists, but on the same principle doth Idolatry likewise in all its various forms depend. On the contrary, I think it were highly to be wished that men of great abilities and obstinate application would draw off their thoughts from those amusements, and employ them in the study of such things as lie nearer the concerns of life, or have a more direct influence on the manners. Do but leave out the power of willing, thinking, and perceiving ideas, and there remains nothing else wherein the idea can be like a spirit. First, therefore, it was thought that colour, figure, motion, and the rest of the sensible qualities or accidents, did really exist without the mind; and for this reason it seemed needful to suppose some unthinking substratum or substance wherein they did exist, since they could not be conceived to exist by themselves.
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