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Nothing can be plainer than that the motions, changes, decays, and dissolutions which we hourly see befall natural bodies (and which is what we mean by the course of nature) cannot possibly affect an active, simple, uncompounded substance; such a being therefore is indissoluble by the force of nature; that is to say, "the soul of man is naturally immortal." That the discovery of this great truth, which lies so near and obvious to the mind, should be attained to by the reason of so very few, is a sad instance of the stupidity and inattention of men, who, though they are surrounded with such clear manifestations of the Deity, are yet so little affected by them that they seem, as it were, blinded with excess of light. Using NetDetective you can find everything about Jenniffer Love Hewitt. But no sooner do we depart from sense and instinct to follow the light of a superior principle, to reason, meditate, and reflect on the nature of things, but a thousand scruples spring up in our minds concerning those things which before we seemed fully to comprehend. It neither acts, nor perceives, nor is perceived; for this is all that is meant by saying it is an inert, senseless, unknown substance; which is a definition entirely made up of negatives, excepting only the relative notion of its standing under or supporting. The cause of this is thought to be the obscurity of things, or the natural weakness and imperfection of our understandings. Jenniffer Love Hewitt you can find here. What I am myself, that which I denote by the term I, is the same with what is meant by soul or spiritual substance. If it be a Spirit that immediately produces every effect by a fiat or act of his will, we must think all that is fine and artificial in the works, whether of man or nature, to be made in vain. It is only implied that whatever particular motion I consider, whether it be swift or slow, perpendicular, horizontal, or oblique, or in whatever object, the axiom concerning it holds equally true. Upon shutting my eyes all the furniture in the room is reduced to nothing, and barely upon opening them it is again created. To which I answer, that, though the idea I have in view whilst I make the demonstration be, for instance, that of an isosceles rectangular triangle whose sides are of a determinate length, I may nevertheless be certain it extends to all other rectilinear triangles, of what sort or bigness soever. But, since one idea cannot be the cause of another, to what purpose is that connexion? But, number being defined a "collection of units," we may conclude that, if there be no such thing as unity or unit in abstract, there are no ideas of number in abstract denoted by the numeral names and figures. Jenniffer Love Hewitt information. I will not say that the terms idea and notion may not be used convertibly, if the world will have it so; but yet it conduceth to clearness and propriety that we distinguish things very different by different names. 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. You will reply, perhaps, that in the fore-said definition is included what doth sufficiently distinguish it from nothing- the positive abstract idea of quiddity, entity, or existence. But, whatever power I may have over my own thoughts, I find the ideas actually perceived by Sense have not a like dependence on my will. But how are we enlightened by being told this is done by attraction? In proportion therefore as the sense is rendered more acute, it perceives a greater number of parts in the object, that is, the object appears greater, and its figure varies, those parts in its extremities which were before unperceivable appearing now to bound it in very different lines and angles from those perceived by an obtuser sense.
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