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There are certain general laws that run through the whole chain of natural effects; these are learned by the observation and study of nature, and are by men applied as well to the framing artificial things for the use and ornament of life as to the explaining various phenomena- which explication consists only in shewing the conformity any particular phenomenon hath to the general laws of nature, or, which is the same thing, in discovering the uniformity there is in the production of natural effects; as will be evident to whoever shall attend to the several instances wherein philosophers pretend to account for appearances. Using NetDetective you can find everything about Jessica Mcclintok. In order therefore to fix their notions they seem to conceive the corporeal world as finite, and the utmost unmoved walls or shell thereof to be the place whereby they estimate true motions. The objects I consider, I clearly and adequately know. Their esse is percepi, nor is it possible they should have any existence out of the minds or thinking things which perceive them. 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. To be satisfied of the truth of this, there is nothing else requisite but a bare observation of our ideas. And, as that particular line becomes general by being made a sign, so the name "line," which taken absolutely is particular, by being a sign is made general. Jessica Mcclintok you can find here. 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. It is, I say, evident from what has been said in the foregoing parts of this Treatise, and in sect. Light and colours, heat and cold, extension and figures- in a word the things we see and feel- what are they but so many sensations, notions, ideas, or impressions on the sense? and is it possible to separate, even in thought, any of these from perception? A little reflexion on what is here said will make it manifest that the common use of language would receive no manner of alteration or disturbance from the admission of our tenets. For, however some may define relative motion, so as to term that body moved which changes its distance from some other body, whether the force or action causing that change were impressed on it or no, yet as relative motion is that which is perceived by sense, and regarded in the ordinary affairs of life, it should seem that every man of common sense knows what it is as well as the best philosopher. Jessica Mcclintok information. By which words I do not denote any one of my ideas, but a thing entirely distinct from them, wherein, they exist, or, which is the same thing, whereby they are perceived- for the existence of an idea consists in being perceived. It remains therefore that it must be, if at all, the occasion to God of exciting ideas in us; and what this amounts to we have just now seen. That bodies should tend towards the centre of the earth is not thought strange, because it is what we perceive every moment of our lives. If so, why may not the Intelligence do it, without his being at the pains of making the movements and putting them together? In short, let any one consider those arguments which are thought manifestly to prove that colours and taste exist only in the mind, and he shall find they may with equal force be brought to prove the same thing of extension, figure, and motion. He alone it is who, "upholding all things by the word of His power," maintains that intercourse between spirits whereby they are able to perceive the existence of each other. In a large sense, indeed, we may be said to have an idea or rather a notion of spirit; that is, we understand the meaning of the word, otherwise we could not affirm or deny anything of it.
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