this by faith we know god will not deceive us and thus we can trust to clear and definite notions as being true god is the substance and the laws of matter are secondary being by him of secondary all those are distinct which can be clearly conceived as distinct mind and matter are therefore distinct mind purely active matter purely passive � mere being here therefore as in bacon the of matter is and no means or possibility pointed out for any comprehension natural science is therefore necessarily and as matter is purely passive a force belonging to matter is inconceivable there is no such thing therefore as in the philosophy but only all force manifested in matter as motion must be given by impulse from without and as matter does not change or vary in substance but only in motion natural science is destroyed the interest begins just where the possibility of knowledge ends carried out to its results this separation of mind and matter it is impossible that spirit should influence body the reason of their connection or rather coincidence lies in an incomprehensible harmony established by who must create perception of the outward world for this could not become visible of itself particularly on the of in our knowledge general notions cannot be obtained through the limited faculties of the human mind but only through god they are not however immediately impressed on our minds � for this would be a � but through the medium of the outward world with the dependence of on the infinite substance is not since they remain of natures they are dependent only as respects existence not in essence makes this dependence essential mind and matter thought and extension are indeed distinct bat only as different attributes of the one substance thus the the manifold variety of things is only superficial the only reality is substance and thus the only of the two attributes consists in their identity that is in substance so that their difference is an unreal one the reality of thought is not thought and the reality of extension non extension est the reality of particular existence is thought therefore as that which is to discover must consist in the of the facts of experience shows in from general principles and he to the view that the is real he is thus the exact opposite of the application of his philosophy to natural science belongs to his particularly in his caution in asserting general principles in treating of the attraction of as a force acting from the towards the centre he is to insist that it is to be considered as a mere and not as an actual physical force otherwise indeed it would contradict the which he lays down as the first law of bodies he remarks that it cannot be physical because the of bodies are only points but this is inconsistent with his law of reaction it is necessary to make of this another innate force but if these forces were only and the only points then the different masses of bodies would make no difference in their force and if were only attraction towards the centre then it would act only between bodies related as centre and and not for instance between two the demonstration plays therefore altogether a secondary part here these are only supported and in reality supposing forces the only makes dear what was found before indeed inclined to assume actual physical forces as existing in matter and this was done by his who called his system in opposition to that of this tendency of may be seen for example in the questions to his which is most distinctly presented in s de la nature is a necessary consequence from s principles no truth being admitted except that perceived by the senses nothing but matter can be real all spiritual things therefore are imaginary moral freedom is a delusion to overcome the and selfish impulses at the command of da is enthusiasm nothing really exists except matter and motion and these are necessarily connected matter moves by its own energy motion being implied in its nature it is not necessary therefore to have recourse to any foreign principle as god for instance to explain the laws of nature but it is not shown by that the so called forces ci nature do really belong to matter of itself the idea of matter is not shown to imply the existence of these forces it is merely passive still in this system as in the others and most receive these forces from without it may be true that organized matter requires or shows inherent forces � but why should it be organized there is still something and and whether we call it god or matters little no ni short and june objects to the mechanical and notions of matter in his day if matter be considered as mere and having qualities then mass could make no difference and the largest body could be impelled hj the smallest extension being entirely indifferent to motion f of attraction c in this case are merely miracles material being he says thus simple or having each an inward force which he calls the power of representation � not that each is and thus properly a soul � but that they differ in degree namely in the clearness or confusion of their representation � the highest degree belonging to the personal or or souls properly so called therefore is here to be understood not as notion or but in the general sense of the representation of in unity as principles and purely active the cannot act upon each other but each is a world by the organ i of the universe is therefore a harmony by the is thus an ideal principle yet being created with a certain amount of being it is thus far material namely in relation to the absolute substance or god as there 