Heat of the Night (Berkley Sensation)

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She is also the author of the military romance, Carried Away. Tansey enters a contest requiring her to live in a car with three other people, including a dashing carpenter. Bailey Madison conquers some major fears — jumping out of a plane, big-game hunting — before giving her ex a second chance.

Madison Case, whose marriage lasted only six months, gains more than insight when she works as an assistant at Rules of Engagement. And an advice columnist, who looks and acts like one of the guys, finally follows her own advice. Getting back in the game was never so entertaining. But like any hot flame, it eventually flickered out.

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Source : Of the Principles of Human Knowledge From very old edition. First 20 or so pages. IT is evident to any one who takes a survey of the objects of human knowledge, that they are either ideas actually imprinted on the senses; or else such as are perceived by attending to the passions and operations of the mind; or lastly, ideas formed by help of memory and imagination — either compounding, dividing, or barely representing those originally perceived in the aforesaid ways. Smelling furnishes me with odours; the palate with tastes; and hearing conveys sounds to the mind in all their variety of tone and composition.

Thus, for example, a certain colour, taste, smell, figure and consistence having been observed to go together, are accounted one distinct thing, signified by the name apple ; other collections of ideas constitute a stone, a tree, a book, and the like sensible things — which as they are pleasing or disagreeable excite the passions of love, hatred, joy, grief, and so forth. But, besides all that endless variety of ideas or objects of knowledge, there is likewise something which knows or perceives them; and exercises divers operations, as willing, imagining, remembering, about them.

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.

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The table I write on I say exists, that is, I see and feel it; and if I were out of my study I should say it existed - meaning thereby that if I was in my study I might perceive it, or that some other spirit actually does perceive it. There was an odour, that is, it was smelt; there was a sound, that is, it was heard; a colour or figure, and it was perceived by sight or touch. This is all that I can understand by these and the like expressions. It is indeed an opinion strangely prevailing amongst men, that houses, mountains, rivers, and in a word all sensible objects, have an existence, natural or real, distinct from their being perceived by the understanding.

But, with how great an assurance and acquiescence soever this principle may be entertained in the world, yet whoever shall find in his heart to call it in question may, if I mistake not, perceive it to involve a manifest contradiction.

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For, what are the forementioned objects but the things we perceive by sense? If we thoroughly examine this tenet it will, perhaps, be found at bottom to depend on the doctrine of abstract ideas. For can there be a nicer strain of abstraction than to distinguish the existence of sensible objects from their being perceived, so as to conceive them existing unperceived? Light and colours, heat and cold, extension and figures — in a word the things we see and feel — what are they but so many sensations, notions, ideas, or impressions on the sense? For my part, I might as easily divide a thing from itself.

I may, indeed, divide in my thoughts, or conceive apart from each other, those things which, perhaps, I never perceived by sense so divided Thus, I imagine the trunk of a human body without the limbs, or conceive the smell of a rose without thinking on the rose itself. So far, I will not deny, I can abstract — if that may properly be called abstraction which extends only to the conceiving separately such objects as it is possible may really exist or be actually perceived asunder.

But my conceiving or imagining power does not extend beyond the possibility of real existence or perception. Hence, as it is impossible for me to see or feel anything without an actual sensation of that thing, so is it impossible for me to conceive in my thoughts any sensible thing or object distinct from the sensation or perception of it. Some truths there are so near and obvious to the mind that a man need only open his eyes to see them Such I take this important one to be, viz.

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To be convinced of which, the reader need only reflect, and try to separate in his own thoughts the being of a sensible thing from its being perceived. But, for the fuller demonstration of this point, let it be considered the sensible qualities are colour, figure, motion, smell, taste, etc, i. Now, for an idea to exist in an unperceiving thing is a manifest contradiction; for to have an idea is all one as to perceive; that therefore wherein colour, figure, etc exist must perceive them; hence it is clear there can be no unthinking substance or substratum of those ideas.

But, say you, though the ideas themselves do not exist without the mind, yet there may be things like them, whereof they are copies or resemblances, which things exist without the mind in an unthinking substance. I answer, an idea can be like nothing but an idea; a colour or figure can be like nothing but another colour or figure.

If we look but never so little into our own thoughts, we shall find it impossible for us to conceive a likeness except only between our ideas. Again, I ask whether those supposed originals or external things, of which our ideas are the pictures or representations, be themselves perceivable or no? If they are, then they are ideas and we have gained our point; but if you say they are not, I appeal to any one whether it be sense to assert a colour is like something which is invisible; hard or soft, like something which is intangible; and so of the rest.

Some there are who make a distinction betwixt, primary and secondary qualities'. By the former they mean extension, figure, motion, rest, solidity, impenetrability, and number; by the latter they denote all other sensible qualities, as colours, sounds, tastes, and so forth The ideas we have of these last they acknowledge not to be the resemblances of anything existing without the mind, or unperceived, but they will have our ideas of the primary qualities to be patterns or images of things which exist without the mind, in an unthinking substance which they call matter.

But it is evident, from what we have already shewn, that extension, figure, and motion are only ideas existing in the Mind, and that an idea can be like nothing but another idea, and that consequently neither they nor their archetypes can exist in an unperceiving substance. Hence, it is plain that the very notion of what is called Matter or corporeal substance involves a contradiction in it.

They who assert that figure, motion, and the rest of the primary or original qualities do exist without the mind, in unthinking substances, do at the same time acknowledge that colours, sounds, heat, cold, and suchlike secondary qualities, do not — which they tell us are sensations existing in the mind alone, that depend on and are occasioned by the different size, texture, and motion of the minute particles of matter.

This they take for an undoubted truth, which they can demonstrate beyond all exception. Now, if it be certain that those original qualities are inseparably united with the other sensible qualities, and not, even in thought, capable of being abstracted from them, it plainly follows that they exist only in the mind But I desire any one to reflect and try whether he can, by any abstraction of thought, conceive the extension and motion of a body without all other sensible qualities.

For my own part, I see evidently that it is not in my power to frame an idea of a body extended and moving, but I must withal give it some colour or other sensible quality which is acknowledged to exist only in the mind In short, extension, figure, and motion, abstracted from all other qualities, are inconceivable. Where therefore the other sensible qualities are, there must these be also, to wit, in the mind and nowhere else. Again, great and small , swift and slow , are allowed to exist nowhere without the mind, being entirely relative, and changing as the frame or position of the organs of sense varies.

The extension therefore which exists without the mind is neither great nor small, the motion neither swift nor slow, that is, they are nothing at all But, say you, they are extension in general, and motion in general thus we see how much the tenet of extended moveable substances existing without the mind depends on that strange doctrine of abstract ideas. And here I cannot but remark how nearly the vague and indeterminate description of Matter or corporeal substance, which the modern philosophers are run into by their on by principles, resembles that antiquated and so much ridiculed notion of materia prima , to be met with in Aristotle and his followers.

Without extension solidity cannot be conceived; since therefore it has been shewn that extension exists not in an unthinking substance, the same must also be true of solidity.


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That number is entirely the creature of the mind, even though the other qualities be allowed to exist without, it will be evident to whoever considers that the same thing bears a different denomination of number as the mind views it with different respects Thus, the same extension is one, or three, or thirty-six, according as the mind considers it with reference to a yard, a foot, or an inch. Number is so visibly relative, and dependent on men's understanding, that it is strange to think how any one should give it an absolute existence without the mind. We say one book, one page, one line, etc.

And in each instance, it is plain, the unit relates to some particular combination of ideas arbitrarily put together by the mind.


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Unity I know some will have to be a simple or uncompounded idea, accompanying all other ideas into the mind That I have any such idea answering the word unity I do not find; and if I had, methinks I could not miss finding it on the contrary, it should be the most familiar to my understanding, since it is said to accompany all other ideas, and to be perceived by all the ways of sensation and reflection To say no more, it is an abstract idea. I shall further add, that, after the same manner as modern philosophers prove certain sensible qualities to have no existence in Matter, or without the mind, the same thing may be likewise proved of all other sensible qualities whatsoever.

Thus, for instance, it is said that heat and cold are affections only of the mind, and not at all patterns of real beings existing in the corporeal substances which excite them, for that the same body which appears cold to one hand seems warm to another. Now, why may we not as well argue that figure and extension are not patterns or resemblances of qualities existing in Matter, because to the same eye at different stations, or eyes of a different texture at the same station, they appear various, and cannot therefore be the images of anything settled and determinate without the mind?

Again, it is proved that sweetness is not really in the sapid thing, because the thing remaining unaltered the sweetness is changed into bitter, as in case of a fever or otherwise vitiated palate. Is it not as reasonable to say that motion is not without the mind, since if the succession of ideas in the mind become swifter the motion, it is acknowledged, shall appear slower without any alteration in any external object.

In short, let any one consider those arguments which are thought manifestly to prove that colours and tastes exist only in the mind, and he shall find they may with equal force be brought to prove the same thing of extension, figure, and motion — Though it must be confessed this method of arguing does not so much prove that there is no extension or colour in an outward object, as that we do not know by sense which is the true extension or colour of the object But the arguments foregoing plainly shew it to be impossible that any colour or extension at all, or other sensible quality whatsoever, should exist in an unthinking subject without the mind, or in truth, that there should be any such thing as an outward object.


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  5. But let us examine a little the received opinion — It is said extension is a mode or accident [or Attribute ] of Matter, and that Matter is the substratum that supports it. Now I desire that you would explain to me what is meant by Matter's supporting extension. Say you, I have no idea of Matter and therefore cannot explain it.

    I answer, though you have no positive, yet, if you have any meaning at all, you must at least have a relative idea of Matter; though you know not what it is, yet you must be supposed to know what relation it bears to accidents, and what is meant by its supporting them It is evident 'support' cannot here be taken in its usual or literal sense — as when we say that pillars support a building; in what sense therefore must it be taken?

    If we inquire into what the most accurate philosophers declare themselves to mean by material substance , we shall find them acknowledge they have no other meaning annexed to those sounds but the idea of being in general. The general idea of Being appeareth to me the most abstract and incomprehensible of all other; and as for its supporting accidents, thus, as we have just now observed, cannot be understood in the common sense of those words; it must therefore be taken in some other sense, but what that is they do not explain.

    So that when I consider the two parts or branches which make the signification of the words material substance , I am convinced there is no distinct meaning annexed to them. But why should we trouble ourselves any farther, in discussing this material substratum or 'support' of figure, and motion, and other sensible qualities? Does it not suppose they have an existence without the mind? And is not this a direct repugnancy, and altogether inconceivable? But, though it were possible that solid, figured, moveable substances may exist without the mind, corresponding to the ideas we have of bodies, yet how is it possible for us to know this?

    Either we must know it by Sense or by Reason — As for our senses, By them we have the knowledge only of our sensations, ideas, or those things that are immediately perceived by sense, call them what you will: but they do not inform us that things exist without the mind, or unperceived, like to those which are perceived. This the Materialists themselves acknowledge.

    I say it is granted on all hands-and what appears in dreams, frenzies, and the like, puts it beyond dispute — that it is possible we might be affected with all the ideas we have now, though there were no bodies existing without resembling them. Hence, it is evident the supposition of external bodies is not necessary for the producing our ideas; since it is granted they are produced sometimes, and might possibly be produced always in the same order we see them in at present, without their concurrence.

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    But, though we might possibly have all our sensations without them, yet perhaps it may be thought easier to conceive and explain the manner of their production, by supposing external bodies in their likeness rather than otherwise; and so it might be at least probable there are such things as bodies that excite their ideas in our minds.

    But neither can this be said; for, though we give the materialists their external bodies, they by their own confession are never the nearer knowing how our ideas are produced; since they own themselves unable to comprehend in what manner body can act upon spirit, or how it is possible it should imprint any idea in the mind. Hence it is evident the production of ideas or sensations in our minds can be no reason why we should suppose Matter or corporeal substances, since that is acknowledged to remain equally inexplicable with or without this supposition.

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    If therefore it were possible for bodies to exist without the mind, yet to hold they do so must needs be a very precarious opinion; since it is to suppose, without any reason at all, that God has created innumerable beings that are entirely useless, and serve to no manner of purpose. In short, if there were external bodies, it is impossible we should ever come to know it; and if there were not, we might have the very same reasons to think there were that we have now.

    Suppose — what no one can deny possible — an intelligence without the help of external bodies , to be affected with the same train of sensations or ideas that you are, imprinted in the same order and with like vividness in his mind. I ask whether that intelligence hath not all the reason to believe the existence of corporeal substances, represented by his ideas, and exciting them in his mind, that you can possibly have for believing the same thing?

    Of this there can be no question — which one consideration were enough to make any reasonable person suspect the strength of whatever arguments he may think himself to have, for the existence of bodies without the mind. Were it necessary to add any farther proof against the Existence of Matter, after what has been said, I could instance several of those errors and difficulties not to mention impieties which have sprung from that tenet.

    It has occasioned numberless controversies and disputes in philosophy, and not a few of far greater moment in religion. But I shall not enter into the detail of them in this place, as well because I think arguments a posteriori are unnecessary for confirming what has been, if I mistake not sufficiently demonstrated a priori , as because I shall hereafter find occasion to speak somewhat of them.

    I am afraid I have given cause to think I am needlessly prolix in handling this subject For, to what purpose is it to dilate on that which may be demonstrated with the utmost evidence in a line or two, to any one that is capable of the least reflection? It is but looking into your own thoughts, and so trying whether you can conceive it possible for a sound, or figure, or motion, or colour to exist without the mind or unperceived. This easy trial may perhaps make you see that what you contend for is a downright contradiction.

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    Insomuch that I am content to put the whole upon this issue — if you can but conceive it possible for one extended moveable substance, or, in general, for any one idea, or anything like an idea, to exist otherwise than in a mind perceiving it, I shall readily give up the cause. And, as for all that compages of external bodies you contend for, I shall grant you its existence, though you cannot either give me any reason why you believe it exists, or assign any use to it when it is supposed to exist I say, the bare possibility of your opinions being true shall pass for an argument that it is so.

    But, say you, surely there is nothing easier than for me to imagine trees, for instance, in a park, or books existing in a closet, and nobody by to perceive them. I answer, you may so, there is no difficulty in it; but what is all this, I beseech you, more than framing in your mind certain ideas which you call books and trees, and at the same time omitting to frame the idea of any one that may perceive them?

    But do not you yourself perceive or think of them all the while? This therefore is nothing to the purpose it only shews you have the power of imagining or forming ideas in your mind; but it does not shew that you can conceive it possible the objects of your thought may exist without the mind.