I don't think I'm proud of anything in acting.- Eddie Albert
§ 1. shown the original of our ideas, and taken a view of their several sorts; considered the difference between the simple and the complex, and observed how the complex ones are divided into those of modes, substances, and relations; all which, I think, is necessary to be done by any one, who would acquaint himself thoroughly with the progress of the mind in its apprehension and knowledge of things: it will, perhaps, be thought I have dwelt long enough upon the examination of ideas. I must, nevertheless, crave leave to offer some few other considerations concerning them. The first is, that some are clear, and others obscure; some distinct, and others confused.
I am proud to be an American Citizen.- Robert Purvis
This project poses a direct threat to the integrity of WA’s largest National Park, surrounding communities, the Karlamilyi watershed and a number of threatened and endangered species.
This week the WA Environment Minister approved the proposed uranium mine at Kintyre.
Please share this from the Parnngurr community who are fighting against the uranium proposal – and send a message to Australian Minister Greg Hunt.
Please sign the petition and pass it on to others. Outcry from around the world can only help. - Antony Hegarty
§ 16. This was evidently the case of all gentilism; nor hath even amongst jews, christians, and mahometans, who acknowledge but one God, this doctrine, and the care taken in those nations to teach men to have true notions of a God, prevailed so far, as to make men to have the same and the true ideas of him. How many, even amongst us, will be found, upon inquiry, to fancy him in the shape of a man sitting in heaven, and to have many other absurd and unfit conceptions of him? Christians, as well as Turks, have had whole sects owning and contending earnestly for it, and that the deity was corporeal, and of human shape: and though we find few among us who profess themselves Anthropomorphites, (though some I have met with that own it) yet, I believe, he that will make it his business, may find, amongst the ignorant and uninstructed christians, many of that opinion. Talk but with country people, almost of any age, or young people of almost any condition; and you shall find, that though the name of God be frequently in their mouths, yet the notions they apply this name to are so odd, low, and pitiful, that nobody can imagine they were taught by a rational man, much less that they were characters written by the finger of God himself. Nor do I see how it derogates more from the goodness of God, that he has given us minds unfurnished with these ideas of himself, than that he hath sent us into the world with bodies unclothed, and that there is no art or skill born with us: for, being fitted with faculties to attain these, it is want of industry and consideration in us, and not of bounty in him, if we have them not. It is as certain that there is a God, as that the opposite angles, made by the intersection of two straight lines, are equal. There was never any rational creature, that set himself sincerely to examine the truth of these propositions, that could fail to assent to them; though yet it be past doubt that there are many men, who, having not applied their thoughts that way, are ignorant both of the one and the other. If any one think fit to call this (which is the utmost of its extent) universal consent, such an one I easily allow; but such an universal consent as this proves not the idea of God, any more than it does the idea of such angels, innate.
That's because I want to be lots of things when I get older.
§ 4. We must therefore consider wherein an oak differs from a mass of matter, and that seems to me to be in this, that the one is only the cohesion of particles of matter any how united, the other such a disposition of them as constitutes the parts of an oak; and such an organization of those parts as is fit to receive and distribute nourishment, so as to continue and frame the wood, bark, and leaves, &c. of an oak, in which consists the vegetable life. That being then one plant which has such an organization of parts in one coherent body partaking of one common life, it continues to be the same plant as long as it partakes of the same life, though that life be communicated to new particles of matter vitally united to the living plant, in a like continued organization conformable to that sort of plants. For this organization being at any one instant in any one collection of matter, is in that particular concrete distinguished from all other, and is that individual life which existing constantly from that moment both forwards and backwards, in the same continuity of insensibly succeeding parts united to the living body of the plant, it has that identity, which makes the same plant, and all the parts of it parts of the same plant, during all the time that they exist united in that continued organization, which is fit to convey that common life to all the parts so united.
This is not a good time, in literature, tobe a curio.
§ 3. From what has been said, it is easy to discover what is so much inquired after, the principium individuationis; and that, it is plain, is existence itself, which determines a being of any sort to a particular time and place, incommunicable to two beings of the same kind. This, though it seems easier to conceive in simple substances or modes, yet when reflected on is not more difficult in compound ones, if care be taken to what it is applied: v. g. let us suppose an atom, i. e. a continued body under one immutable superficies, existing in a determined time and place; it is evident that, considered in any instant of its existence, it is in that instant the same with itself. For being at that instant what it is, and nothing else, it is the same, and so must continue as long as its existence is continued; for so long it will be the same, and no other. In like manner, if two or more atoms be joined together into the same mass, every one of those atoms will be the same, by the foregoing rule: and whilst they exist united together, the mass, consisting of the same atoms, must be the same mass, or the same body, let the parts be ever so differently jumbled. But if one of these atoms be taken away, or one new one added, it is no longer the same mass, or the same body. In the state of living creatures, their identity depends not on a mass of the same particles, but on something else. For in them the variation of great parcels of matters alters not the identity: an oak growing from a plant to a great tree, and then lopped, is still the same oak; and a colt grown up to a horse, sometimes fat, sometimes lean, is all the while the same horse: though in both these cases, there may be a manifest change of the parts; so that truly they are not either of them the same masses of matter, though they be truly one of them the same oak, and the other the same horse. The reason whereof is, that in these two cases, a mass of matter, and a living body, identity is not applied to the same thing.