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You will reply, perhaps, that in the fore-said definition is included what doth sufficiently distinguish it from nothing- the positive abstract idea of quiddity, entity, or existence. First, I shall be sure to get clear of all controversies purely verbal- the springing up of which weeds in almost all the sciences has been a main hindrance to the growth of true and sound knowledge. From what has been said it follows that the philosophic consideration of motion does not imply the being of an absolute Space, distinct from that which is perceived by sense and related bodies; which that it cannot exist without the mind is clear upon the same principles that demonstrate the like of all other objects of sense. Using NetDetective you can find everything about Callista Flockhart. Sixthly, you will say there have been a great many things explained by matter and motion; take away these and you destroy the whole corpuscular philosophy, and undermine those mechanical principles which have been applied with so much success to account for the phenomena. Fain would we suppose Him at a great distance off, and substitute some blind unthinking deputy in His stead, though (if we may believe Saint Paul) "He be not far from every one of us." We must no longer say upon these principles that fire heats, or water cools, but that a Spirit heats, and so forth. 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. Callista Flockhart you can find here. He draws, for instance, a black line of an inch in length: this, which in itself is a particular line, is nevertheless with regard to its signification general, since, as it is there used, it represents all particular lines whatsoever; so that what is demonstrated of it is demonstrated of all lines, or, in other words, of a line in general. But, it is said in philosophical matters we must abstract from our senses, since it may be that none of those bodies which seem to be quiescent are truly so, and the same thing which is moved relatively may be really at rest; as likewise one and the same body may be in relative rest and motion, or even moved with contrary relative motions at the same time, according as its place is variously defined. Whereas, in truth, there is no such thing as one precise and definite signification annexed to any general name, they all signifying indifferently a great number of particular ideas. That the proper objects of sight neither exist without mind, nor are the images of external things, was shewn even in that treatise. Callista Flockhart information. And yet this consistent uniform working, which so evidently displays the goodness and wisdom of that Governing Spirit whose Will constitutes the laws of nature, is so far from leading our thoughts to Him, that it rather sends them wandering after second causes. 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. Now, I would fain know how anything can be present to us, which is neither perceivable by sense nor reflexion, nor capable of producing any idea in our minds, nor is at all extended, nor hath any form, nor exists in any place. Do but leave out the power of willing, thinking, and perceiving ideas, and there remains nothing else wherein the idea can be like a spirit. The ideas we have of these they acknowledge not to be the resemblances of anything existing without the mind, or unperceived, but they will have our ideas of the primary qualities to be patterns or images of things which exist without the mind, in an unthinking substance which they call Matter. In the last place, you will say, what if we give up the cause of material Substance, and stand to it that Matter is an unknown somewhat- neither substance nor accident, spirit nor idea, inert, thoughtless, indivisible, immovable, unextended, existing in no place.
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