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according action activity Aristotle attain attempt beauty became become beginning body called cause character Christianity common complete conceived conception consciousness consists Descartes desire determined distinction divine doctrine duty elements eternal ethical existence experience expression faith feeling Fichte follows freedom give happiness Hegel Hence higher highest human ideal ideas individual infinite influence Kant knowledge less limits living Locke material matter means method mind moral movement nature necessary never notion object once opposition origin particular perception perfect period philosophy physical Plato political position possible practical present principle produced pure question rational reality realization reason regarded relation religion represents says Schelling seeks sensation sense simply Socrates soul Spinoza spirit substance theory things thinking thought tion true truth understanding unity universe virtue whole writings
الصفحة 249 - IT is evident to any one who takes a survey of the objects of human knowledge, that they are either ideas actually imprinted on the senses; or else such as are perceived by attending to the passions and operations of the mind; or lastly, ideas formed by help of memory and imagination— either compounding, dividing, or barely representing those originally perceived in the aforesaid ways.
الصفحة 566 - Evolution is an integration of matter and concomitant dissipation of motion ; during which the matter passes from an indefinite, incoherent homogeneity to a definite, coherent heterogeneity ; and during •which the retained motion undergoes a parallel transformation.
الصفحة 250 - Some truths there are so near and obvious to the mind that a man need only open his eyes to see them. Such I take this important one to be, viz., that all the choir of heaven and furniture ' of the earth, in a word all those bodies which compose the mighty frame of the world, have not any subsistence without a mind...
الصفحة 241 - ... nothing in the objects themselves but powers to produce various sensations in us, and depend on those primary qualities, viz.
الصفحة 191 - For words are wise men's counters, they do but reckon by them ; but they are the money of fools, that value them by the authority of an Aristotle, a Cicero, or a Thomas, or any other doctor whatsoever, if but a man.
الصفحة 242 - It is evident the mind knows not things immediately, but only by the intervention of the ideas it has of them. Our knowledge therefore is real only so far as there is a conformity between our ideas and the reality of things.
الصفحة 249 - That neither our thoughts, nor passions, nor ideas formed by the imagination, exist without the mind, is what everybody will allow. And it seems no less evident that the various sensations or ideas imprinted on the sense, however blended or combined together (that is, whatever objects they compose), cannot exist otherwise than in a mind perceiving them. — I think an intuitive knowledge may be obtained of this by any one that shall attend to what is meant by the term exist, when applied to sensible...
الصفحة 240 - When the understanding is once stored with these simple ideas, it has the power to repeat, compare, and unite them, even to an almost infinite variety, and so can make at pleasure new complex ideas. But it is not in the power of the most exalted wit or enlarged understanding, by any quickness or variety of thought, to invent or frame one new simple idea in the mind, not taken in by the ways before mentioned; nor can any force of the understanding destroy those that are there...
الصفحة 237 - Let us then suppose the mind to be, as we say, white paper,* void of all characters, without any ideas; how comes it to be furnished? Whence comes it by that vast store which the busy and boundless fancy of man has painted on it with an almost endless variety? Whence has it all the materials of reason and knowledge? To this I answer in one word, from experience...
الصفحة 242 - I think it is easy to draw this observation, that the ideas of primary qualities of bodies are resemblances of them, and their patterns do really exist in the bodies themselves; but the ideas produced in us by these secondary qualities have no resemblance of them at all.