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This perceiving, active being is what I call mind, spirit, soul, or myself. From the principles we have laid down it follows human knowledge may naturally be reduced to two heads- that of ideas and that of spirits. Whoever therefore supposes them to exist (allowing the supposition possible) when they are not perceived does it manifestly to no purpose; since the only use that is assigned to them, as they exist unperceived, is that they produce those perceivable effects which in truth cannot be ascribed to anything but Spirit. Using NetDetective you can find everything about Hale Berry. That the things I see with my eyes and touch with my hands do exist, really exist, I make not the least question. But what truth is there which shineth so strongly on the mind that by an aversion of thought, a wilful shutting of the eyes, we may not escape seeing it? That an idea which is inactive, and the existence whereof consists in being perceived, should be the image or likeness of an agent subsisting by itself, seems to need no other refutation than barely attending to what is meant by those words. For, that we should in truth see external space, and bodies actually existing in it, some nearer, others farther off, seems to carry with it some opposition to what hath been said of their existing nowhere without the mind. And it is on all hands agreed that there is need of great toil and labour of the mind, to emancipate our thoughts from particular objects, and raise them to those sublime speculations that are conversant about abstract ideas. Hale Berry you can find here. To give the reader a yet clearer view of the nature of abstract ideas, and the uses they are thought necessary to, I shall add one more passage out of the Essay on Human Understanding, It remains therefore that if we have any knowledge at all of external things, it must be by reason, inferring their existence from what is immediately perceived by sense. That the proper objects of sight neither exist without mind, nor are the images of external things, was shewn even in that treatise. 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. 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. Hale Berry information. What is here laid down seems to put an end to all those disputes and difficulties that have sprung up amongst the learned concerning the nature of pure Space. But the attainment of all these advantages doth presuppose an entire deliverance from the deception of words, which I dare hardly promise myself; so difficult a thing it is to dissolve an union so early begun, and confirmed by so long a habit as that betwixt words and ideas. To all which I answer, first, that though there were some difficulties relating to the administration of Providence, and the uses by it assigned to the several parts of nature, which I could not solve by the foregoing principles, yet this objection could be of small weight against the truth and certainty of those things which may be proved a priori, with the utmost evidence and rigor of demonstration. Hence there can be no idea formed of a soul or spirit; for all ideas whatever, being passive and inert (vide sect.25), they cannot represent unto us, by way of image or likeness, that which acts. But, as for inert, senseless Matter, nothing that I perceive has any the least connexion with it, or leads to the thoughts of it. The objects I consider, I clearly and adequately know.
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