Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	body_n	earth_n	soul_n	16,341	5	5.1635	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35750	Six metaphysical meditations wherein it is proved that there is a God and that mans mind is really distinct from his body / written originally in Latin by Renatus Des-Cartes ; hereunto are added the objections made aganst these meditations by Thomas Hobbes of Malmesbury with the authors answers ; all faithfully translated into English with a short account of Des-Cartes's life by William Molyneux.; Meditationes de prima philosophia. English	Descartes, René, 1596-1650.; Molyneux, William, 1656-1698.; Hobbes, Thomas, 1588-1679. Objections made against these meditations.	1680 (1680)	Wing D1136; ESTC R1345	67,590	180

't is easier proved to be then our body BY yesterdays Meditation I am cast into so great Doubts that I shall never forget them and yet I know not how to answer them but being plunged on a suddain into a deep ●ulf I am so amazed that I can neither touch the bottome nor swim at the top Nevertheless I will endeavour once more and try the way I set on yesterday by removing from me whatever is in the least doubtful as if I had certainly discover'd it to be altogether false and will proceed till I find out some certainty or if nothing else yet at least this certainty That there is nothing sure Archimedes required but a point which was firm and immoveable that he might move the whole Earth so in the present undertaking ●reat things may be expected if I can discover but the least thing that is true and indisputable Wherefore I suppose all things I see are false and believe that nothing of those things are really existent which my deceitful memory represents to me 't is evident I have no senses that a Body Figure Extension Motion Place c. are meer Fictions what thing therefore is there that is true perhaps only this 〈◊〉 there is nothing certain But how know I that there is nothing distinct Doubts and Soluti●ns from all these things which I have now reckon'd of which I have no reason to doubt Is there no God or whatever other name I may call him who has put these thoughts into me Yet why should I think this When I my self perhaps am the Author of them Upon which Account therefore must not I be something 't is but just now that I denied that I had any senses or any Body Hold a while Am I so tied to a Body and senses and I cannot exist without them But I have peswaded my self that there is nothing in the World no Heaven no Earth no Souls no Bodies and then why not that I my self am not Yet surely if I could perswade my self any thing I was But there is I know not what sort of Deceivour very powerful and very crafty who always strives to deceive Me without Doubt therefore I am if he can deceive me And let him Deceive me as much as he can yet he can never make me not to Be Whilst I think that I am Wherefore I may lay this down as a Principle that whenever this sentence I am I exist is spoken or thought of by Me 't is necessarily True But I do not yet fully understand who I am that now necessarily exist and I must hereafter take care least I foolishly mistake some other thing for my self and by that means be deceived in that thought which I defend as the most certain and evident of all Wherefore I will again Recollect what I believed my self to be heretofore before I had set upon these Meditations from which Notion I will withdraw whatever may be Disp●oved and the Foremention'd Reasons that in the End That only may Remain which is True and indisputable What therefore hav● I heretofore thought my self A Man But what is a man shall I answer a Rational Animal By no means because afterwards it may be asked what an Animal is and what Rational is And so from one question I may fall into greater Difficulties neither at present have I so much time as to spend it about such Niceties But I shall rather here Consider what heretofore represented it self to my thoughts freely and naturally whenever I set my self to understand What I my self was And the first thing I find Representing it self is that I have Face Hands Arms and this whole frame of parts which is seen in my Body and which I call my Body The next thing represented to me was that I was nourish'd could walk had senses and could Think which functions I attributed to my Soul Yet what this soul of mine was I did not fully conceive or else supposed it a small thing like wind or fire or aire infused through my stronger parts As to my Body truly I doubted not but that I rightly understood its Nature which if I should endeavour to describe as I conceive it I should thus Explain viz. By a Body I mean whatever is capable of Shape or can be contained in a place and so fill's a space that it excludes all other Bodys out of the same that which may be touch'd seen heard tasted or smelt and that which is capable of various Motions and Modifications not from it self but from any other thing moving it for I judged it against or rather above the nature of a Body to move it self or perceive or think But rather admired that I should find these Operations in certain Bodys But How now since I suppose a certain powerful and if it be lawful to call him so evil deluder Doubts and Solutions who useth all his endeavours to deceive me in all things can I affirme that I have any of those things which I have now said belong to the nature of a Body Hold Let me Consider Let me think Let me reflect I can find no Answer and I am weary with repeating the same things over-again in vain But Which of these Faculties did I attribute to my Soul my Nutritive or Motive faculty yet now seeing I have no Body these also are meer delusions Was it my sensitive faculty But this also cannot be perform'd without a Body and I have seem'd to perceive many things in my sleep of which I afterwards understood my self not to be sensible Was it my Cogitative Faculty Here I have discovered it 't is my Thought this alone cannot be separated from Me I am I exist t is true but for what time Am I Why I am as long as I think For it May be that When I cease from thinking I may cease from being Now I admit of nothing but what is necessarily ture In short therefore I am only a thinking thing that is to say * Places noted with their Asterisk are refer'd to in the following Objections a mind or a soul or understanding or Reason words which formerly I understood not I am a Real thing and Really Existent But what sort of thing I have just now said it A thinking thing But am I nothing besides I will consider I am not that structure of parts which is called a Mans Body neither am I any sort of thin Air insfused into those Parts nor a Wind nor Fire nor Vapour nor Breath nor whatever I my self can feign for all these things I have supposed not to Be. Yet my Position stands firm Neverthless I am something Yet perhaps it so falls out that these very things which I suppose not to exist because to me unknown are in reality nothing different from that very Self which I know I cannot tell I dispute it not now I can only give my opinion of those things whereof I have knowledge I am sure that I exist I

comprehended by three Line● but I also behold with the eye of my mind those three lines as it were before Me and this is that which I call imagination But if I convert my Thoughts to a Chiliogone or Figure consisting of a Thousand Angles I know as well that this Is a figure comprehended by a Thousand sides as I know that a Triangle is a Figure Consisting of three sides but I do not in the same Manner Imagine or behold as present those thousand sides as I do the three sides of a Triangle And tho at the time when I so think of a Chiliogone I may confusedly represent to my self some Figure because whenever I Think of a Corporeal Object I am used to Imagine some Shape or other yet 't is evident that this Representation is not a Chiliogone because 't is in nothing different from what I should Represent to my self if I thought of a Milion-angled figure or any other Figure of More sides Neither does such a Confused Representation help me in the least to know those Properties by which a Chiliogone differs from Other Polygones or Manyangled Figures But if a Question be put concerning a Pentagone I know I may Vnderstand its Shape as I Vnderstand the Shape of a Chiliogone without the help of Imagination but I can also imagine it by applying the Eye of my Mind to its Fives sides and to the Area or space contained by Them And herein I manifestly perceive that there is required a peculiar sort of Operation in the Mind to imagine a Thing which I require not to Vnderstand a Thing which New Operation of the Mind plainly shews the difference between imagination and pure Intellection Besides this I Consider that this Power of Imagination which is in me as it differs from the Power of Vnderstanding does not appertian to the Essence of Me that is of my mind for tho I wanted it yet certainly I should be the same He that now I am from whence it seems to follow that it depends on something different from my self and I easily perceive that if any Body whatever did Exist to which my Mind were so conjoyn'd that it may Apply it self when it pleased to Consider or as it were Look into this Body From hence I say I perceive It may so be that by this very Body I may Imagine Corporeal Beings So that this Manner of Thinking differs from pure Intellection only in this that the Mind when it Vnderstands does as it were turn it self to it self or Reflect on it self and be●●o'ds some or other of those Ideas which are in it self But when it Imagines it Converts it self upon Body and therein beholds something Conformable to that Idea which it hath understood or perceived by Sense But 't is to remembred that I said I easily conceive Imagination May be so performed supposing Body to Exist And because no so convenient manner of Explaining it offers it self from thence I probably guess that Body does Exist But this I only say probably for tho I should accurately search into all the Argument● drawn from the distinct Idea of Body which I find in my Imagination yet I find none of them from whence I may necessarily conclude that Body does Exist But I have been accustomed to Imagine many other things besides that Corporeal Nature which is the Object of pure Mathematicks such as are Colours Sounds Tasts Pain c. but none of these so distinctly And because I perceive these better by Sense from Which by the Help of the Memory they come to the Imagination that I may with the Greater advantage treat of them I ought at the same time to Consider Sence and to try whether from what I perceive by that way of Thought which I call Sense I can deduce any certain Argument for the Existence of Corporeal Beings And first I will here reflect with my self what those things were which being perceived by Sence I have heretofore thought True and the Reasons why I so thought I will then enquire into the Reasons for which I afterwards doubted those things And last of all I will consider what I ought to think of those Things at Present First therefore I have always thought that I have had an Head H●nds Feet The Reasons why I Trusted my Senses and other Members of which This Body which I have look'd upon as a Part of Me or Perhaps as my Whole self Consists And I have also thought that this Body of Mine is Conversant or engaged among many Other Bodies by which it is Liable to be affected with what is advantagious or hurtful What was Advantagious I judged by a certain sense of Pleasure what was Hurtful by a sense of Pain Furthermore besides Pleasure and Pain I perceived in my self Hunger Thirst and other such like Appetites as also certain Corporeal Propensions to Mirth Sadness Anger and other like Passions As to What hapned to me from Bodies without Besides the Extension Figure and Motion of those Bodies I also perceived in them Hardness Heat and other tactile Qualities as also Light Colours Smells Tasts Sounds c. and by the Variation of these I distinguish'd the Heaven Earth and Seas and all other Bodies from each other Neither was it wholly without Reason upon the account of these Ideas of Qualities which offer'd themselves to my Thoughts and which alone I properly and Immediately perceived that I thought my self to Perceive some Things Different from my Thought viz. The Bodies or Objects fro whence these Ideas might Proceed for I often found these Ideas come upon me without my Consent or Will so that I can neither perceive an Object th● I had a mind to it unless it were before the Organs of my Sense Neither can I Hinder my self from perceiving it when it is Present And seeing that those Ideas which I take in by sense are much more Lively Apparent and in their kind more distinct than any of those which I knowingly and Willingly frame by Meditation or stir up in my Memory it seems to me that they cannot proceed from my self There remains therefore no other way for them to come upon me but from some other Things Without Me. Of Which Things seeing I have no other Knowledge but from these Ideas I cannot Think but that these Ideas are like the Things Moreover Because I remember that I first made use of my senses before my Reason and because I did perceive that those Ideas which I my self did frame were not so Manifest as those which I received by my senses but very often made up of their parts I was easily perswaded to think that I had no Idea in my Vnderstanding which I had not First in my sense Neither was it without Reason that I Judged That Body which by a peculiar right I call my Own to be more nighly appertaining to Me then any other Body For from It as from other Bodies I can never be seperated I was sensible of all