In warning us to mistrust the testimony of our senses, the priests annihilate the proofs of all religion.
Every principle is the result of reason; all reason is the effect of experience; experience is acquired only by the exercise of our senses: therefore, religious principles are not founded upon reason, and are not innate.
Now, it is impossible to have true ideas of a being, who acts upon none of our senses.
Conviction can be founded only upon the constant testimony of our senses, which alone give birth to our ideas, and enable us to judge of their agreement or disagreement.
A] The property of intelligence is to the Holy Spirit what energy is to the gross material of our senses.
We only know that by energy or intelligence gross matter is brought within reach of our senses.
If the molecules are far beyond the range of our senses, the atoms are of course much further removed from the known world.
To our senses it has neither weight nor substance.
In other words, the relative and transient forms perceived byour senses serve as raw material for our brain activity, which abstracts the general likeness out of the concrete forms and systematizes or classifies them for our consciousness.
Since man in his experience also meets errors, science was dominated for centuries by the question whether truth and experience are not two different things, whether all our experience is only an illusion of our senses.
We find that every one of our senses is susceptible only to definite external influences, and that the stimulation of different senses produces different conceptions in our mind.
By praising understanding, they teach us that we must not believe the priests, but study by the help of our senses.
As all our ideas are originally received by our senses, the question may be changed to, whether vegetables possess any organs of sense?
When the power of volition is exerted on any of our senses, they become more acute, as in our attempts to hear small noises in the night.
He is not, indeed, to be discerned by any of our senses.
You know that old saying of Locke’s, although it is much older than Locke, that there is nothing in our intellect which was not first in our senses.
In spite of all it remains true that we can no more get beyond the horizon of our sensesthan we can jump out of our skins.
And therefore, however much we may extend our knowledge by adding and subtracting, everywhere we feel in the end our horizon, our limitations, our ignorance, for with the limitations of our senses it cannot be otherwise.
What happens now if we have recourse to some instrument to supplement the feebleness of our senses, if, for example, we make use of a microscope?
Either we shall suppose that this common matter is formed of atoms whose internal motions elude us, the displacement of the totality alone remaining accessible to our senses.
He also makes a hypothesis, he assumes implicitly that nature, in her finest elements, is the same as in the complicated aggregates which alone are within the reach of our senses.
If this was not a case of telekinesis, or movement of objects without contact, absolutely different from ordinary and normal mechanical movement, we can certainly no longer put trust in our senses.
Yet he frequently speaks of our senses as being affected by things in themselves, implying that the resulting sensations are somehow caused by those otherwise unknown entities.
The component parts of this aggregate become known to us by the impressions their movements produce on our senses, traces of which {25} are preserved in memory, and subsequently recalled by association.
It is only of objective validity in regard to phenomena, because these are things which we regard as objects of our senses.
For if the categories were inadequate to this task, it would not be evident to us why everything that is presented to our senses must be subject to those laws which have an a priori origin in the understanding itself.
What we have now set forth teaches, therefore, the empirical reality of time; that is, its objective validity in reference to all objects which can ever be presented to our senses.
So far, then, we are necessitated by reasoning to contradict the primary instincts of nature, and to embrace a new system with regard to the evidence of our senses.
Thus all that is apparent to our senses in infinity gainsays that which our reason is compelled to ascribe to it.
Our mind does but organize that which is supplied by our senses; and even the images and words--which in reality are but images--by the aid of which it strives to tear itself from those senses and deny their sway are borrowed from them.
With them will vanish simultaneously all that we call mental or moral sufferings, seeing that all of them, if we examine them well, spring from the ties and habits of our senses.
The usual activity of our mind is limited to the perception of the world around us, and its life, as far as the power of our senses reaches; it must, therefore, necessarily be confined within the limits of space and time.
This power is, of course, not used consciously, for consciousness presupposes the control over our senses, but it acts by intuitive impulse.
The principal magic phenomena accompanying religious ecstasy are the insensibility of the body to all, even the most violent injuries, and the perception of matters beyond the reach of our senses in healthy life.
In the case of decay, the chemical changes take place so slowly that the heat, being conducted away as soon as formed, is not perceptible to our senses.
It is a gas, and is not, under natural circumstances, perceptible to our senses.
The production of these gases is always accompanied by heat, which, though scarcely perceptible to our senses, is perfectly so to the growing plant, and is of much practical importance.
Is the heat produced by the decomposition of organic matter perceptible to our senses?
The above list will hopefully provide you with a few useful examples demonstrating the appropriate usage of "our senses" in a variety of sentences. We hope that you will now be able to make sentences using this group of words.
