Qu. Whether minima or meer minima may not be compar’d by their sooner or later evanescence, as well as by more or less points, so that one sensible may be greater than another, though it exceeds it not by one point? Circles on several radius’s are not similar figures, they having neither all nor any an infinite number of sides. Hence in vain to enquire after 2 terms of one and ye same proportion that should constantly express the reason of the _d_ to the _p_ in all circles. Mem. To remark Wallis’s harangue, that the aforesaid proportion can neither be expressed by rational numbers nor surds. We can no more have an idea of length without breadth or visibility, than of a general figure. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ One idea may be like another idea, tho’ they contain no common simple idea(72). Thus the simple idea red is in some sense like the simple idea blue; ’tis liker it than sweet or shrill. But then those ideas wch are so said to be alike, agree both in their connexion with another simple idea, viz. extension, & in their being receiv’d by one & the same sense. But, after all, nothing can be like an idea but an idea. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ No sharing betwixt God & Nature or second causes in my doctrine. (M36) Materialists must allow the earth to be actually mov’d by the attractive power of every stone that falls from the air, with many other the like absurditys. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ Enquire concerning the pendulum clock, &c.; whether those inventions of Huygens, &c. be attained to by my doctrine. The ... & ... & ... &c. of time are to be cast away and neglected, as so many noughts or nothings. Mem. To make experiments concerning minimums and their colours, whether they have any or no, & whether they can be of that green wch seems to be compounded of yellow and blue. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ (M37) Qu. Whether it were not better _not_ to call the operations of the mind ideas—confining this term to things sensible(73)? (M38) Mem. diligently to set forth how that many of the ancient philosophers run into so great absurditys as even to deny the existence of motion, and of those other things they perceiv’d actually by their senses. This sprung from their not knowing wt Existence was, and wherein it consisted. This the source of all their folly. ’Tis on the discovering of the nature and meaning and import of Existence that I chiefly insist. This puts a wide difference betwixt the sceptics &c. & me. This I think wholly new. I am sure this is new to me(74). We have learn’d from Mr. Locke that there may be, and that there are, several glib, coherent, methodical discourses, which nevertheless amount to just nothing. This by him intended with relation to the Scholemen. We may apply it to the Mathematicians.