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I shall farther add, that, after the same manner as modern philosophers prove certain sensible qualities to have no existence in Matter, or without the mind, the same thing may be likewise proved of all other sensible qualities whatsoever. Unity in abstract we have before considered in sect. 13, from which and what has been said in the Introduction, it plainly follows there is not any such idea. To me it is evident those words mark out either a direct contradiction, or else nothing at all. There is nothing necessary or essential in the case, but it depends entirely on the will of the Governing Spirit, who causes certain bodies to cleave together or tend towards each other according to various laws, whilst He keeps others at a fixed distance; and to some He gives a quite contrary tendency to fly asunder just as He sees convenient. Using NetDetective you can find everything about Heather Locklier. As does the other of every particular extension, it matters not whether line, surface, or solid, whether of this or that magnitude or figure. For my own part, whenever I attempt to frame a simple idea of time, abstracted from the succession of ideas in my mind, which flows uniformly and is participated by all beings, I am lost and embrangled in inextricable difficulties. As the place happens to be variously defined, the motion which is related to it varies. And this at the bottom is no longer contending for the thing, but for the name. Heather Locklier you can find here. I cannot be deceived in thinking I have an idea which I have not. For example, when a schoolman tells me "Aristotle hath said it," all I conceive he means by it is to dispose me to embrace his opinion with the deference and submission which custom has annexed to that name. It is therefore necessary, in order to prevent equivocation and confounding natures perfectly disagreeing and unlike, that we distinguish between spirit and idea. Some truths there are so near and obvious to the mind that a man need only open his eyes to see them. Wherever bodies are said to have no existence without the mind, I would not be understood to mean this or that particular mind, but all minds whatsoever. It is also unperceivable, as being devoid of all sensible qualities, and so cannot be the occasion of our perceptions in the latter sense: as when the burning my finger is said to be the occasion of the pain that attends it. This is all that I can understand by these and the like expressions. For that only is thought so which is uncommon, or a thing by itself, and out of the ordinary course of our observation. Moreover, as we conceive the ideas that are in the minds of other spirits by means of our own, which we suppose to be resemblances of them; so we know other spirits by means of our own soul- which in that sense is the image or idea of them; it having a like respect to other spirits that blueness or heat by me perceived has to those ideas perceived by another. Heather Locklier information. The ideas of Sense are allowed to have more reality in them, that is, to be more strong, orderly, and coherent than the creatures of the mind; but this is no argument that they exist without the mind. It may indeed on some occasions be necessary that the Author of nature display His overruling power in producing some appearance out of the ordinary series of things. That a stone falls to the earth, or the sea swells towards the moon, may to some appear sufficiently explained thereby. Since therefore the objects of sense exist only in the mind, and are withal thoughtless and inactive, I chose to mark them by the word idea, which implies those properties. Hence, it is evident that God is known as certainly and immediately as any other mind or spirit whatsoever distinct from ourselves. A man may well understand natural signs without knowing their analogy, or being able to say by what rule a thing is so or so.
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