Dialogue

  1 1|      transports; its faculties too being at this time fresh and lively,
  2 1|          through an affectation of being distinguished from the vulgar,
  3 1|         sensible things consist in being perceived? or, is it something
  4 1|      something distinct from their being perceived, and that bears
  5 1|            and distinct from their being perceived?~HYL. I mean a
  6 1|             I mean a real absolute being, distinct from, and without
  7 1|     without any relation to, their being perceived.~PHIL. Heat therefore,
  8 1|            if it be allowed a real being, must exist without the
  9 1|     material substance a senseless being, or a being endowed with
 10 1|            a senseless being, or a being endowed with sense and perception?~
 11 1|         according to you, any REAL being?~HYL. I own it.~PHIL. Is
 12 1|          exist but in a perceiving being; it follows that no intense
 13 1|        before that no unperceiving being was capable of pleasure,
 14 1|       which by the auditory nerves being communicated to the brain,
 15 1|          PHIL. How then can sound, being a sensation, exist in the
 16 1|           phrases and opinions; it being a main part of our inquiry,
 17 1|            sounds too have no real being without the mind.~PHIL.
 18 1|             whose minute particles being agitated with a brisk motion,
 19 1|           the optic nerves; which, being propagated to the brain,
 20 1|          visible extension varies, being at one distance ten or a
 21 1|      denied. Figures and extension being despatched, we proceed next
 22 1|         relative to our senses: it being evident that what seems
 23 1|    probable that pleasure and pain being rather annexed to the former
 24 1|            affect us with. And, it being too visibly absurd to hold
 25 1|            it is attended with, as being altogether indifferent to
 26 1|          therefore, and extension, being originally perceived by
 27 1|      coexist, or to them appear as being in the same place? Do they
 28 1|            a motion, or figure, as being divested of all other visible
 29 1|           but that I am a thinking being, affected with variety of
 30 1|           you acquainted with that being?~HYL. It is not itself sensible;
 31 1|           modes and qualities only being perceived by the senses.~
 32 1|         every corporeal substance, being the SUBSTRATUM of extension,
 33 1|        then the same appearance of being distant?~HYL. They have.~
 34 1|      advance farther onward; there being a continued series of visible
 35 1|            the sensible appearance being the very same with regard
 36 1|          on the possibility of its being true? Then you will have
 37 2|         and disguise cannot endure being reviewed, or too nearly
 38 2|           to the nerves; and these being filled with spirits propagate
 39 2|            therefore you speak of, being a sensible thing, exists
 40 2|          perceivable to sense—this being itself only a combination
 41 2|             or distinct from their being perceived. And pursuant
 42 2|            existence distinct from being perceived by me, THERE MUST
 43 2|           because they believe the being of a God; whereas I, on
 44 2|           necessarily conclude the being of a God, because all sensible
 45 2|    subsistence distinct from their being perceived by any mind whatever;
 46 2|          evident principle, of the BEING OF A GOD. Divines and philosophers
 47 2|            conceive that the soul, being immaterial, is incapable
 48 2|        immaterial, is incapable of being united with material things,
 49 2|           substance of God, which, being spiritual, is therefore
 50 2|        intelligible, or capable of being the immediate object of
 51 2|      correspondent to each created being; and which are, for that
 52 2|          indivisible, pure, active being. Many more difficulties
 53 2|         live and move and have our being.” But that we see things
 54 2|         not to be their author, it being out of my power to determine
 55 2|       subsisting by themselves, as being altogether inactive, fleeting,
 56 2|       unextended, thinking, active being, which is the cause of our
 57 2|          you, still to suppose the being of that which you have so
 58 2|            acknowledged to have no being. But, not to insist farther
 59 2|       first place, whether, motion being allowed to be no action,
 60 2|        cause, yet what hinders its being an INSTRUMENT, subservient
 61 2|        substance and its qualities being entirely unknown to me.~
 62 2|           figure or motion at all, being already convinced, that
 63 2|        mean an inactive unthinking being, at the presence whereof
 64 2|           that inactive unthinking being?~HYL. I know nothing of
 65 2|            to your purpose; it not being easy to conceive how the
 66 2|       substance, distinct from its being perceived, can be inferred
 67 2|            Either you perceive the being of Matter immediately or
 68 2|         the nature of that unknown being. Only be pleased to tell
 69 2|    accident, thinking nor extended being, neither cause, instrument,
 70 2|        SOMETHING IN GENERAL, which being interpreted proves NOTHING.
 71 2|       insist upon it, that our not being able to conceive a thing
 72 2|           made from perceiving and being perceived, from Spirit and
 73 2|          of your own head, you not being led to it by any one reason;
 74 3|          this you are indebted for being ignorant of what everybody
 75 3|            sensible thing from its being perceived. Wood, stones,
 76 3|    existence therefore consists in being perceived; when, therefore,
 77 3|            as well doubt of my own being, as of the being of those
 78 3|            my own being, as of the being of those things I actually
 79 3|         And is not God an agent, a being purely active?~PHIL. I acknowledge
 80 3|            other spirit; for these being active, cannot be represented
 81 3|        ideas. Farther, from my own being, and from the dependency
 82 3| objectively, as you do an inactive being or idea; nor know it, as
 83 3|           consequence. Whereas the being of my Self, that is, my
 84 3|          or am conscious of my own being; and that I MYSELF am not
 85 3|           things consists in their being actually perceived? If so;
 86 3|       sense, that he terms a real, being, and saith it IS OR EXISTS;
 87 3|            same, he saith, hath no being.~HYL. Yes, Philonous, I
 88 3|         sensible thing consists in being perceivable, but not in
 89 3|            perceivable, but not in being actually perceived.~PHIL.
 90 3|          can an idea exist without being actually perceived? These
 91 3|         this; inasmuch as the very being of a tree, or any other
 92 3|           existence, distinct from being perceived by God, and exterior
 93 3|         more vivid and clear; and, being imprinted on the mind by
 94 3|         natural, yet, by their not being connected, and of a piece
 95 3|           I own the word IDEA, not being commonly used for THING,
 96 3|           or that every unthinking being is necessarily, and from
 97 3|             and move, and have our being.” Is this as strange as
 98 3|            as certain as of my own being, that there are bodies or
 99 3|   immediately, and at present, (it being a manifest contradiction
100 3|            Hylas, is that powerful Being, or subject of powers, extended?~
101 3|            to an unextended active being? And, SECONDLY, Whether
102 3|          when I speak of an active being, I am obliged to mean a
103 3|         Powers to be without, in a Being distinct from ourselves.
104 3|          the kind of this powerful Being. I will have it to be Spirit,
105 3|   archetypes, out of MY mind: but, being ideas, neither they nor
106 3|           uneasiness by some other Being?~PHIL. We are.~HYL. And
107 3|         And have you not said that Being is a Spirit, and is not
108 3|          an external Agent, which, being produced against our wills,
109 3|          But God, whom no external being can affect, who perceives
110 3|     nothing: it is evident, such a Being as this can suffer nothing,
111 3|            existence distinct from being perceived by a mind. So
112 3|   explication of phenomena. That a Being endowed with knowledge and
113 3|      easily understood. But that a Being which is utterly destitute
114 3|         whole world to believe the being of Matter, if there was
115 3|       judgment of all mankind; and being once admitted, embarrass
116 3|          to suppose any unthinking Being should exist without being
117 3|         Being should exist without being perceived by a Mind. And,
118 3|            object of one sense not being perceived by the other senses.
119 3|      object perceived by the glass being quite different from the
120 3|          cherry, since it is not a being distinct from sensations.
121 3|            or is real; its reality being in my opinion nothing abstracted
122 3|        something distinct from its being perceived; then, indeed,
123 3|           from without, or by some being distinct from itself. This
124 3|           hath authorised: nothing being more usual, than for philosophers
125 3|           of the mental operations being signified by words borrowed
126 3|             DISCOURSE, &C., which, being applied to the mind, must
127 3|          solve all others, without being able to find a solution
128 3|          seen things produced into being—that is become perceptible—
129 3|          consequently hypothetical being: that is to say, upon supposition
130 3|          finite created spirits in being, before man. I say farther,
131 3|            things consist in their being in a mind? And were not
132 3|     Consequently they always had a being in the Divine intellect.~
133 3|       having a beginning. God is a Being of transcerident and unlimited
134 3|        conceivable, the creation’s being without it inconceivable
135 3|         which have only a relative being, but of certain unknown
136 3|             which have an absolute being, wherein creation might
137 3|            and human learning. The being of a God, and incorruptibility
138 3|           evidence? When I say the being of a God, I do not mean
139 3|        proper sense of the word. A Being whose spirituality, omnipresence,
140 3|           to doubt than of our own being.—Then, with relation to
141 3| reconciling the notion of an inert being with a cause, or in conceiving
142 3|        unintelligent, unperceiving being. If they demonstrate an
143 3|          if we do not maintain the being of absolute external originals,
144 3|       principles I embrace, a real being; but not on yours. Remember,
145 3|            existence distinct from being perceived; or that they
146 3|    subsistence distinct from their being perceived. I shall never
147 3|          subsistence distinct from being perceived by a mind: but
148 3|        whose existence consists in being perceived, then there is
149 3|           philosophers:—the former being of opinion, that THOSE THINGS