A Short History of PhilosophyJ. Maclehose and sons, 1908 - 601 من الصفحات |
طبعات أخرى - عرض جميع المقتطفات
عبارات ومصطلحات مألوفة
absolute action activity aesthetic Anaxagoras Aristotle atheism atoms attain Bacon beauty called cause Christianity conceived conception consciousness Deism Democritus Descartes divine doctrine element Empedocles ence essence Ethics existence experience expression external faculty faith feeling Fichte finite freedom Greek Greek philosophy happiness Hegel Heraclitus Herbart higher highest human Hume idea ideal impulse individual infinite influence intellectual Kant Kant's knowledge Leibnitz Locke logic matter ment metaphysics mind monads moral movement nature Neoplatonism notion object Pantheism perception perfect philo philosophy physical Plato political principle psychology pure rational reality realization reason regarded relation relativity of knowledge religion religious says Schelling Schopenhauer sensations sense sensuous simply social Socrates sophy soul Spinoza spirit Stoicism Stoics substance theory things thinkers thought tion true truth unity universe virtue whole writings Xenophanes
مقاطع مشهورة
الصفحة 572 - 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 254 - 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 245 - ... nothing in the objects themselves but powers to produce various sensations in us, and depend on those primary qualities, viz.
الصفحة 239 - Whereas, were the capacities of our understandings well considered, the extent of our knowledge once discovered, and the horizon found which sets the bounds between the enlightened and dark parts of things; between what is and what is not comprehensible by us, men would perhaps with less scruple acquiesce in the avowed ignorance of the one, and employ their thoughts and discourse with more advantage and satisfaction in the other.
الصفحة 246 - 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 420 - Fichte's opinions may be true or false ; but his character, as a thinker, can be slightly valued only by such as know it ill ; and as a man, approved by action and suffering, in his life and in his death, he ranks with a class of men who were common only in better ages than ours.
الصفحة 195 - 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 244 - 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 241 - 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 246 - 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.