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AnnBerkeley; E663| Annotations to Berkeley's Siris t1489
AnnBerkeley; E663| Dublin, 1744
TXTBerkeley203; E663| [P 203] God knoweth all things, as pure mind or intellect, but
TXTBerkeley203; E663| nothing by sense, nor in nor through a sensory. Therefore to
TXTBerkeley203; E663| suppose a sensory of any kind, whether space or any other, in God
TXTBerkeley203; E663| would be very wrong, and lead us into false conceptions of his
TXTBerkeley203; E663| nature.
AnnBerkeley203; E663| Imagination or the Human Eternal Body in Every Man
TXTBerkeley204; E663| [P 204] But in respect of a perfect spirit, there is nothing
TXTBerkeley204; E663| hard or impenetrable: there is no resistance to the deity. Nor
TXTBerkeley204; E663| hath he any Body: Nor is the supreme being united to the world,
TXTBerkeley204; E663| as the soul of an animal is to its body, which necessarily
TXTBerkeley204; E663| implieth defect, both as an instrument and as a constant weight
TXTBerkeley204; E663| and impediment.
AnnBerkeley204; E663| Imagination or the Divine Body in Every Man
TXTBerkeley205; E663| [P 205] Natural phaenomena are only natural appearances. . .
TXTBerkeley205; E663| . They and the phantomes that result from those appearances,
TXTBerkeley205; E663| the children: of imagination grafted upon sense, such
TXTBerkeley205; E663| for example as pure space, are thought by many the very first in
TXTBerkeley205; E663| existence and stability, and to embrace and comprehend all
TXTBerkeley205; E663| beings.
AnnBerkeley205; E663| The All in Man The Divine Image or Imagination
AnnBerkeley205; E663| The Four Senses are the Four Faces of Man & the Four Rivers
AnnBerkeley205; E663| of the Water of Life
TXTBerkeley212; E663| [P 212] Plato and Aristotle considered God as abstracted or
TXTBerkeley212; E663| distinct from the natural world. But the Aegyptians considered
TXTBerkeley212; E663| God and nature as making one whole, or all things together as
TXTBerkeley212; E663| making one universe.
TXTBerkeley212; E663| They also considerd God as abstracted or distinct from the
AnnBerkeley212; E663| Imaginative World but Jesus as also Abraham & David considerd God
AnnBerkeley212; E663| as a Man in the Spiritual or Imaginative Vision
AnnBerkeley212; E663| Jesus considerd Imagination to be the Real Man & says I will
AnnBerkeley212; E663| not leave you Orphanned and I will manifest myself to you he
AnnBerkeley212; E663| says also the Spiritual Body or Angel as little Children always
AnnBerkeley212; E663| behold the Face of the Heavenly Father
TXTBerkeley213; E663| [P 213] The perceptions of sense are gross: but even in the
TXTBerkeley213; E663| senses there is a difference. Though harmony and proportion are
TXTBerkeley213; E663| not objects of sense, yet the eye and the ear are organs, which
TXTBerkeley213; E663| offer to the mind such materials, by means whereof she may
TXTBerkeley213; E663| apprehend both the one and the other.
AnnBerkeley213; E663| Harmony [&] Proportion are Qualities & Not Things The
AnnBerkeley213; E663| Harmony & Proportion of a Horse are not the same with those of a
AnnBerkeley213; E663| Bull Every Thing has its
AnnBerkeley213; E664| own Harmony & Proportion Two Inferior Qualities in it For its
AnnBerkeley213; E664| Reality is Its Imaginative Form
TXTBerkeley214; E664| [P 214] By experiments of sense we become acquainted with
TXTBerkeley214; E664| the lower faculties of the soul; and from them, whether by a
TXTBerkeley214; E664| gradual evolution or ascent, we arrive at the highest. These
TXTBerkeley214; E664| become subjects for fancy to work upon. Reason considers and
TXTBerkeley214; E664| judges of the imaginations. And these acts of reason become new
TXTBerkeley214; E664| objects to the understanding.
AnnBerkeley214; E664| Knowledge is not by deduction but Immediate by Perception or
AnnBerkeley214; E664| Sense at once Christ addresses himself to the Man not to his
AnnBerkeley214; E664| Reason Plato did not bring Life & Immortality to Light Jesus
AnnBerkeley214; E664| only did this
TXTBerkeley215; E664| [P 215] There is according to Plato properly no knowledge,
TXTBerkeley215; E664| but only opinion concerning things sensible and perishing, not
TXTBerkeley215; E664| because they are naturally abstruse and involved in darkness: but
TXTBerkeley215; E664| because their nature and existence is uncertain, ever fleeting
TXTBerkeley215; E664| and changing.
AnnBerkeley215; E664| Jesus supposes every Thing to be Evident to the Child & to
AnnBerkeley215; E664| the Poor & Unlearned Such is the Gospel
AnnBerkeley215; E664| The Whole Bible is filld with Imaginations & Visions from
AnnBerkeley215; E664| End to End & not with Moral virtues that is the baseness of Plato
AnnBerkeley215; E664| & the Greeks & all Warriors The Moral Virtues are continual
AnnBerkeley215; E664| Accusers of Sin & promote Eternal Wars & Domineering over others
TXTBerkeley217; E664| [P 217] Aristotle maketh a threefold distinction of objects
TXTBerkeley217; E664| according to the three speculative sciences. Physics he
TXTBerkeley217; E664| supposeth to be conversant about such things as have a principle
TXTBerkeley217; E664| of motion in themselves, mathematics about things permanent but
TXTBerkeley217; E664| not abstracted, and theology about being abstracted and
TXTBerkeley217; E664| immoveable, which distinction may be seen in the ninth book of
TXTBerkeley217; E664| his metaphysics.
AnnBerkeley217; E664| God is not a Mathematical Diagram
TXTBerkeley218; E664| [P 218] It is a maxim of the Platonic philosophy, that the
TXTBerkeley218; E664| soul of man was originally furnished with native inbred notions,
TXTBerkeley218; E664| and stands in need of sensible occasions, not absolutely for
TXTBerkeley218; E664| producing them, but only for awakening, rousing or exciting, into
TXTBerkeley218; E664| act what was already preexistent, dormant, and latent in the
TXTBerkeley218; E664| soul.
AnnBerkeley218; E664| The Natural Body is an Obstruction to the Soul or Spiritual
AnnBerkeley218; E664| Body
TXTBerkeley219; E664| [P 219] . . . Whence, according to Themistius, . . . it may
TXTBerkeley219; E664| be inferred that all beings are in the soul. For, saith he, the
TXTBerkeley219; E664| forms are the beings. By the form every thing is what it is.
TXTBerkeley219; E664| And, he adds, it is the soul that imparteth forms to matter, . .
TXTBerkeley219; E664| .
AnnBerkeley219; E664| This is my Opinion but Forms must be apprehended by Sense or
AnnBerkeley219; E664| the Eye of Imagination
AnnBerkeley219; E664| Man is All Imagination God is Man & exists in us & we in him
AnnBerkeley241; E664| PAGE 241 What Jesus came to Remove was the Heathen or Platonic
AnnBerkeley241; E664| Philosophy which blinds the Eye of Imagination The Real Man