For, because a property may be demonstrated to agree to some one particular triangle, it will not thence follow that it equally belongs to any other triangle, which in all respects is not the same with it. But, though we do the utmost we can to secure the belief of Matter, though, when reason forsakes us, we endeavour to support our opinion on the bare possibility of the thing, and though we indulge ourselves in the full scope of an imagination not regulated by reason to make out that poor possibility, yet the upshot of all is, that there are certain unknown Ideas in the mind of God; for this, if anything, is all that I conceive to be meant by occasion with regard to God. Using NetDetective you can find everything about Nina Gordan. 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. But, if you stick to the notion of an unthinking substance or support of extension, motion, and other sensible qualities, then to me it is most evidently impossible there should be any such thing, since it is a plain repugnancy that those qualities should exist in or be supported by an unperceiving substance. Beside the external existence of the objects of perception, another great source of errors and difficulties with regard to ideal knowledge is the doctrine of abstract ideas, such as it hath been set forth in the Introduction. Nina Gordan you can find here. And that is the opinion that the mind hath a power of framing abstract ideas or notions of things. But how are we enlightened by being told this is done by attraction? That this is the sense and arguing of the author will further appear by his answering the question he in another place puts: "Since all things that exist are only particulars, how come we by general terms?" And this notion of the philosophers owes its origin to the same cause with the former, namely, their being conscious that they were not the authors of their own sensations, which they evidently knew were imprinted from without, and which therefore must have some cause distinct from the minds on which they are imprinted. Let us examine the manner wherein words have contributed to the origin of that mistake. Ancient and rooted prejudices do often pass into principles; and those propositions which once obtain the force and credit of a principle, are not only themselves, but likewise whatever is deducible from them, thought privileged from all examination. After this manner, the properties of the lines signified are (by a very usual figure) transferred to the sign, and thence, through mistake, though to appertain to it considered in its own nature. Nina Gordan information. Yet so it is, we see the illiterate bulk of mankind that walk the high-road of plain common sense, and are governed by the dictates of nature, for the most part easy and undisturbed. This the materialists themselves acknowledge. To all which my answer is, first, that the connexion of ideas does not imply the relation of cause and effect, but only of a mark or sign with the thing signified. And, in order to remedy these evils, they advise well, that we attend to the ideas signified, and draw off our attention from the words which signify them. To make this plain by an example, suppose a geometrician is demonstrating the method of cutting a line in two equal parts. I have no notion of it at all, only I hear others say it is infinitely divisible, and speak of it in such a manner as leads me to entertain odd thoughts of my existence; since that doctrine lays one under an absolute necessity of thinking, either that he passes away innumerable ages without a thought, or else that he is annihilated every moment of his life, both which seem equally absurd.
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