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Again, I ask whether those supposed originals or external things, of which our ideas are the pictures or representations, be themselves perceivable or no? Hence, it is evident that God is known as certainly and immediately as any other mind or spirit whatsoever distinct from ourselves. Number is so visibly relative, and dependent on men's understanding, that it is strange to think how any one should give it an absolute existence without the mind. The ideas of sight and touch make two species entirely distinct and heterogeneous. Using NetDetective you can find everything about Karen Valez. That what I see, hear, and feel doth exist, that is to say, is perceived by me, I no more doubt than I do of my own being. This being so, and it being withal certain that names which yet are not thought altogether insignificant do not always mark out particular conceivable ideas, it is straightway concluded that they stand for abstract notions. Hence it is that we see philosophers distrust their senses, and doubt of the existence of heaven and earth, of everything they see or feel, even of their own bodies. To all which my answer is, first, that the connexion of ideas does not imply the relation of cause and effect, but only of a mark or sign with the thing signified. These men saw that amongst all the objects of sense there was none which had any power or activity included in it; and that by consequence this was likewise true of whatever bodies they supposed to exist without the mind, like unto the immediate objects of sense. Karen Valez you can find here. Of this there can be no question- which one consideration were enough to make any reasonable person suspect the strength of whatever arguments be may think himself to have, for the existence of bodies without the mind. We say one book, one page, one line, etc.; all these are equally units, though some contain several of the others. And it is equally impossible for me to form the abstract idea of motion distinct from the body moving, and which is neither swift nor slow, curvilinear nor rectilinear; and the like may be said of all other abstract general ideas whatsoever. But this may perhaps cease upon a view of the false principles that have obtained in the world, amongst all which there is none, methinks, hath a more wide and extended sway over the thoughts of speculative men than this of abstract general ideas. All that stock of arguments they produce to depreciate our faculties and make mankind appear ignorant and low, are drawn principally from this head, namely, that we are under an invincible blindness as to the true and real nature of things. Karen Valez information. To this I answer, that, in case we had a new sense bestowed upon us, we could only receive thereby some new sensations or ideas of sense. The general idea of Being appeareth to me the most abstract and incomprehensible of all other; and as for its supporting accidents, this, as we have just now observed, cannot be understood in the common sense of those words; it must therefore be taken in some other sense, but what that is they do not explain. Suppose- what no one can deny possible- an intelligence without the help of external bodies, to be affected with the same train of sensations or ideas that you are, imprinted in the same order and with like vividness in his mind. I answer, when words are used without a meaning, you may put them together as you please without danger of running into a contradiction. 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. That all those things do really exist, that there are bodies, even corporeal substances, when taken in the vulgar sense, has been shewn to be agreeable to our principles; and the difference betwixt things and ideas, realities and chimeras, has been distinctly explained.
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