One possibility is that, in the brief moments when Cavendish alludes to the logico-mathematical argument, she is merely paying lip service to standard anti-atomist arguments that play no actual role in her metaphysical theorizing.Footnote 36 A somewhat more palatable possibility is that, when Cavendish says that anything with quantity has parts, and that even a part of nature as small as an Epicurean atom is divisible, she means that they are subject to division in her dynamic sense. That is, she could hold that some portion of their animate matter could indeed move some portion of their inanimate matter away from the rest.Footnote 37 But that is consistent with the existence of unmixed spatial regions. Moreover, infinite divisibility, even in the sense of the logico-mathematical argument, does not guarantee arbitrary divisibility, and Cavendish certainly never says that arbitrary subregions of a part of nature can be divided from the rest.
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Cavendish does not seem to have yet another proprietary conception of division, on which her comments about the penetrative quality of rational matter actually amount to the claim that two kinds of body can occupy the same space. For Cavendish, as I showed in Sect. 3, to divide is to move in a particular way, to compose with other, previously distant parts. Penetration, as Cavendish here conceives it, is piercing, rather than what More holds that the immaterial can do to the material, and rather than what the overlapping reading of her identification of place with body would require.
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To develop our plans for the fall, we have convened a Scenario Planning Task Force made up of representatives across the major areas of our campus. Their planning has been guided by the latest medical information, government directives, direct input from our rabbis, faculty and students, and best practices from industry and university leaders across the country. I am deeply thankful to our task force members and all who supported them for their tireless work in addressing the myriad details involved in bringing students back to campus and restarting our educational enterprise.In concert with the recommendations from our task force, I am announcing today that our fall semester will reflect a hybrid model. It will allow many students to return in a careful way by incorporating online and virtual learning with on-campus classroom instruction. It also enables students who prefer to not be on campus to have a rich student experience by continuing their studies online and benefitting from a full range of online student services and extracurricular programs.In bringing our students back to campus, safety is our first priority. Many aspects of campus life will change for this coming semester. Gatherings will be limited, larger courses will move completely online. Throughout campus everyone will need to adhere to our medical guidelines, including social distancing, wearing facemasks, and our testing and contact tracing policies. Due to our focus on minimizing risk, our undergraduate students will begin the first few weeks of the fall semester online and move onto the campus after the Jewish holidays. This schedule will limit the amount of back and forth travel for our students by concentrating the on-campus component of the fall semester to one consecutive segment.Throughout our planning, we have used the analogy of a dimmer switch. Reopening our campuses will not be a simple binary, like an on/off light switch, but more like a dimmer in which we have the flexibility to scale backwards and forwards to properly respond as the health situation evolves. It is very possible that some plans could change, depending upon the progression of the virus and/or applicable state and local government guidance.Before our semester begins, we will provide more updates reflecting our most current guidance. Please check our website, yu.edu/fall2020 for regular updates. We understand that even after reading through this guide, you might have many additional questions, so we will be posting an extensive FAQ section online as well. Additionally, we will also be holding community calls for faculty, students, staff and parents over the next couple of months.Planning for the future during this moment has certainly been humbling. This Coronavirus has reminded us time and time again of the lessons from our Jewish tradition that we are not in full control of our circumstances. But our tradition also teaches us that we are in control of our response to our circumstances. Next semester will present significant challenges and changes. There will be some compromises and minor inconveniences--not every issue has a perfect solution. But faith and fortitude, mutual cooperation and resilience are essential life lessons that are accentuated during this period. And if we all commit to respond with graciousness, kindness, and love, we can transform new campus realities into profound life lessons for our future.Deeply rooted in our Jewish values and forward focused in preparing for the careers and competencies of the future, we journey together with you, our Yeshiva University community, through these uncharted waters. Next year will be a formative year in the lives of our students, and together we will rise to the moment so that our students will emerge stronger and better prepared to be leaders of the world of tomorrow.
But to return to this present Work, I must desire you,worthy Readers, to read first my Book called Philosophicaland Physical Opinions, before you censure this,for this Book is but an explanation of the former, whereinis contained the Ground of my Opinions, and thosethat will judge well of a Building, must first considerthe Foundation; to which purpose I will repeat somefew Heads and Principles of my Opinions, which arethese following: First, That Nature is Infinite, andthe Eternal Servant of God: Next, That she is Corporeal,and partly self-moving, dividable and composable;that all and every particular Creature, as also allperception and variety in Nature, is made by corporealself-motion, which I name sensitive and rationalmatter, which is life and knowledg, sense and reason.Again, That these sensitive and rational parts of matterare the purest and subtilest parts of Nature, as the activeparts, the knowing, understanding and prudent parts,the designing, architectonical and working parts, nay,the Life and Soul of Nature, and that there is not anyCreature or part of nature without this Life and Soul;and that not onely Animals, but also Vegetables, Mineralsand Elements, and what more is in Nature, are enduedwith this Life and Soul, Sense and Reason: and becausethis Life and Soul is a corporeal Substance, it isboth dividable and composable; for it divides and removesparts from parts, as also composes and joynsparts to parts, and works in a perpetual motion withoutrest; by which actions not any Creature canchallenge a particular Life and Soul to it self, but everyCreature may have by the dividing and composing natureof this self-moving matter more or fewer naturalsouls and lives.
But you may say, Purity belongs onely to naturalthings, and none but natural bodies can be said purified,but God exceeds all Purity. 'Tis true: But ifthere were infinite degrees of Purity in Matter, Mattermight at last become Immaterial, and so from an InfiniteMaterial turn to an Infinite Immaterial, and from Natureto be God: A great, but an impossible Change.For I do verily believe, that there can be but one OmnipotentGod, and he cannot admit of addition, or diminution;and that which is Material cannot be Immaterial,and what is Immaterial cannot become Material, Imean, so, as to change their natures; for Natureis what God was pleased she should be; and will bewhat she was, until God be pleased to make her otherwise.Wherefore there can be no new Creation ofmatter, motion, or figure; nor any annihilation of anymatter, motion, or figure in Nature, unless God do createa new Nature: For the changing of Matter into severalparticular Figures, doth not prove an annihilationof particular Figures; nor the cessation of particular Motionsan annihilation of them: Neither doth the variationof the Onely Matter produce an annihilation of anypart of Matter, nor the variation of figures and motionsof Matter cause an alteration in the nature of OnelyMatter: Wherefore there cannot be new Lives, Soulsor Bodies in Nature; for, could there be any thingnew in Nature, or any thing annihilated, there wouldnot be any stability in Nature, as a continuance of everykind and sort of Creatures, but there would be aconfusion between the new and old matter, motions,and figures, as between old and new Nature; Intruth, it would be like new Wine in old Vessels, bywhich all would break into disorder. Neither cansupernatural and natural effects be mixt together, nomore then material and immaterial things or beings:Therefore it is probable, God has ordained Nature towork in her self by his Leave, Will, and Free Gift. Butthere have been, and are still strange and erroneousOpinions, and great differences amongst Natural Philosophers,concerning the Principles of Natural things; somewill have them Atoms, others will have the first Principlesto be Salt, Sulphur and Mercury; some will havethem to be the four Elements, as Fire, Air, Water, andEarth; and others will have but one of these Elementsalso some will have Gas and Blas, Ferments, Ideas andthe like; but what they believe to be Principles andCauses of natural things, are onely Effects; for in allProbability it appears to humane sense and reason, thatthe cause of every particular material Creature is theonely and Infinite Matter, which has Motions and Figuresinseparably united; for Matter, Motion and Figure,are but one thing, individable in its Nature. Andas for Immaterial Spirits, there is surely no such thingin Infinite Nature, to wit, so as to be Parts of Nature; forNature is altogether Material, but this opinion proceedsfrom the separation or abstraction of Motion from Matter,viz. that man thinks matter and motion to be dividablefrom each other, and believes motion to be a thingby its self, naming it an Immaterial thing, which has abeing, but not a bodily substance: But various and differenteffects do not prove a different Matter or Cause,neither do they prove an unsetled Cause, onely the varietyof Effects hath obscured the Cause from the severalparts, which makes Particular Creatures partly Ignorant, andpartly knowing. But in my opinion, Natureis material, and not any thing in Nature, what belongsto her, is immaterial; but whatsoever is Immaterial, isSupernatural, Therefore Motions, Forms, Thoughts,Ideas, Conceptions, Sympathies, Antipathies, Accidents,Qualities, as also Natural Life, and Soul, areall Material: And as for Colours, Sents, Light, Sound,Heat, Cold, and the like, those that believe them notto be substances or material things, surely their brain orheart (take what place you will for the forming of Conceptions)moves very Irregularly, and they might aswell say, Our sensitive Organs are not material; for whatObjects soever, that are subject to our senses, cannot insense be denied to be Corporeal, when as those thingsthat are not subject to our senses, can be conceivedin reason to be Immaterial? But some Philosophersstriving to express their wit, obstruct reason; anddrawing Divinity to prove Sense and Reason, weakenFaith so, as their mixed Divine Philosophy becomesmeer Poetical Fictions, and Romancical expressions, makingmaterial Bodies immaterial Spirits, and immaterialSpirits material Bodies; and some have conceived somethings neither to be Material nor Immaterial but betweenboth. Truly, Madam, I wish their Wits hadbeen less, and their Judgments more, as not to jumbleNatural and Supernatural things together, but to distinguisheither clearly, for such Mixtures are neitherNatural nor Divine; But as I said, the Confusion comesfrom their too nice abstractions, and from the separationof Figure and Motion from Matter, as not conceivingthem individable; but if God, and his servantNature were as Intricate and Confuse in their Works,as Men in their Understandings and Words, the Universeand Production of all Creatures would soon bewithout Order and Government, so as there would bea horrid and Eternal War both in Heaven, and in theWorld, and so pittying their troubled Brains, andwishing them the Light of Reason, that they may clearlyperceive the Truth, I rest 2ff7e9595c
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