And one who thinks the objects of sense exist without the mind will perhaps in virtue thereof be brought to admit that a line but an inch long may contain innumerable parts- really existing, though too small to be discerned. Again, it may to some perhaps seem very incredible that things should be every moment creating, yet this very notion is commonly taught in the schools. And in like manner perceiving the motion and collision of bodies to be attended with sound, we are inclined to think the latter the effect of the former. Using NetDetective you can find everything about Micheal Douglas. What I am myself, that which I denote by the term I, is the same with what is meant by soul or spiritual substance. I answer, first, if what you mean by the word Matter be only the unknown support of unknown qualities, it is no matter whether there is such a thing or no, since it no way concerns us; and I do not see the advantage there is in disputing about what we know not what, and we know not why. I perceive several motions, changes, and combinations of ideas, that inform me there are certain particular agents, like myself, which accompany them and concur in their production. The Atheist indeed will want the colour of an empty name to support his impiety; and the Philosophers may possibly find they have lost a great handle for trifling and disputation. But, to come nigher the difficulty, it must be observed that though the fabrication of all those parts and organs be not absolutely necessary to the producing any effect, yet it is necessary to the producing of things in a constant regular way according to the laws of nature. Micheal Douglas you can find here. Whether others mean anything by the term reality different from what I do, I entreat them to look into their own thoughts and see. For example, the will is termed the motion of the soul; this infuses a belief that the mind of man is as a ball in motion, impelled and determined by the objects of sense, as necessarily as that is by the stroke of a racket. I answer, though you have no positive, yet, if you have any meaning at all, you must at least have a relative idea of Matter; though you know not what it is, yet you must be supposed to know what relation it bears to accidents, and what is meant by its supporting them. I readily agree with this learned author, that the faculties of brutes can by no means attain to abstraction. He that knows he has no other than particular ideas, will not puzzle himself in vain to find out and conceive the abstract idea annexed to any name. To this my answer is, that if the word substance be taken in the vulgar sense- for a combination of sensible qualities, such as extension, solidity, weight, and the like- this we cannot be accused of taking away: but if it be taken in a philosophic sense- for the support of accidents or qualities without the mind- then indeed I acknowledge that we take it away, if one may be said to take away that which never had any existence, not even in the imagination. Micheal Douglas information. It is clear, from what we have elsewhere observed, that the operating according to general and stated laws is so necessary for our guidance in the affairs of life, and letting us into the secret of nature, that without it all reach and compass of thought, all human sagacity and design, could serve to no manner of purpose; it were even impossible there should be any such faculties or powers in the mind. To make out this, it is necessary that you conceive them existing unconceived or unthought of, which is a manifest repugnancy. When we do our utmost to conceive the existence of external bodies, we are all the while only contemplating our own ideas. Such is the artificial contrivance of this mighty machine of nature that, whilst its motions and various phenomena strike on our senses, the hand which actuates the whole is itself unperceivable to men of flesh and blood.
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