And
although possibly (or rather certainly, as I shall say in a
moment) I possess a body with which I am very intimately
conjoined, yet because, on the one side, I have a clear and
distinct idea of myself inasmuch as I am only a thinking and
unextended thing, and as, on the other, I possess a distinct
idea of body, inasmuch as it is only an extended and
unthinking thing, it is certain that this I [that is to say,
my soul by which I am what I am], is entirely and absolutely
distinct from my body, and can exist without it.
I further find in myself faculties imploying modes of
thinking peculiar to themselves, to wit, the faculties of
imagination and feeling, without which I can easily conceive
myself clearly and distinctly as a complete being; while, on
the other hand, they cannot be so conceived apart from me,
that is without an intelligent substance in which they reside,
for [in the notion we have of these faculties, or, to use the
language of the Schools] in their formal concept, some kind of
intellection is comprised, from which I infer that they are
distinct from me as its modes are from a thing.
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