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In the last place, you will say, what if we give up the cause of material Substance, and stand to it that Matter is an unknown somewhat- neither substance nor accident, spirit nor idea, inert, thoughtless, indivisible, immovable, unextended, existing in no place. What I am myself, that which I denote by the term I, is the same with what is meant by soul or spiritual substance. For the water in the vessel at that time wherein it is said to have the greatest relative circular motion, hath, I think, no motion at all; as is plain from the foregoing section. Using NetDetective you can find everything about Steven Hawkin. But, if we inquire into our own thoughts, and consider what has been premised, we may perhaps entertain a low opinion of those high flights and abstractions, and look on all inquiries, about numbers only as so many difficiles nugae, so far as they are not subservient to practice, and promote the benefit of life. I will be urged that thus much at least is true, to wit, that we take away all corporeal substances. Hence, it is evident that God is known as certainly and immediately as any other mind or spirit whatsoever distinct from ourselves. But I do not see how the testimony of sense can be alleged as a proof for the existence of anything which is not perceived by sense. May we not, for example, be affected with the promise of a good thing, though we have not an idea of what it is? But how are we enlightened by being told this is done by attraction? Steven Hawkin you can find here. Now, if we will annex a meaning to our words, and speak only of what we can conceive, I believe we shall acknowledge that an idea which, considered in itself, is particular, becomes general by being made to represent or stand for all other particular ideas of the same sort. For, what are the fore-mentioned objects but the things we perceive by sense? and what do we perceive besides our own ideas or sensations? and is it not plainly repugnant that any one of these, or any combination of them, should exist unperceived? Nay, so great a difficulty has it been thought to conceive Matter produced out of nothing, that the most celebrated among the ancient philosophers, even of those who maintained the being of a God, have thought Matter to be uncreated and co-eternal with Him. But, whoever shall reflect, and take care to understand what he says, will, if I mistake not, acknowledge that all sensible qualities are alike sensations and alike real; that where the extension is, there is the colour, too, i.e., To all which the answer is evident from what hath been already said; and I shall only add in this place, that if real fire be very different from the idea of fire, so also is the real pain that it occasions very different from the idea of the same pain, and yet nobody will pretend that real pain either is, or can possibly be, in an unperceiving thing, or without the mind, any more than its idea. Steven Hawkin information. But I deny that I can abstract from one another, or conceive separately, those qualities which it is impossible should exist so separated; or that I can frame a general notion, by abstracting from particulars in the manner aforesaid- which last are the two proper acceptations of abstraction. 147 and elsewhere of the Essay concerning Vision, that visible ideas are the Language whereby the Governing Spirit on whom we depend informs us what tangible ideas he is about to imprint upon us, in case we excite this or that motion in our own bodies. A little attention will discover to any one the truth and evidence of what is here said, and make it unnecessary to insist on any other proofs against the existence of material substance. Though throughout the same the contrary be supposed true of tangible objects- not that to suppose that vulgar error was necessary for establishing the notion therein laid down, but because it was beside my purpose to examine and refute it in a discourse concerning Vision.
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