A Study in the Thought of Addison, Johnson and BurkeIndiana University, 1904 - 131 sider |
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Side viii
... Nature of Virtue . Free Will . Reason and Virtue . Reason and Sensibility . Education and Government . Infidelity ... Natural Liberty . Conservation . The French Revolution . ix Part II . Literary Canons of Addison , Johnson.
... Nature of Virtue . Free Will . Reason and Virtue . Reason and Sensibility . Education and Government . Infidelity ... Natural Liberty . Conservation . The French Revolution . ix Part II . Literary Canons of Addison , Johnson.
Side x
... Natural Beauty . Vision of Mirzah . Johnson's Ethical Sense Humor . Moral Sensibility . Lives of the Poets : Imaginative Sympathy ; Knowledge of Human Nature ; Charit- able Judgment . Figures . Descriptions . Philanthropy . Burke's ...
... Natural Beauty . Vision of Mirzah . Johnson's Ethical Sense Humor . Moral Sensibility . Lives of the Poets : Imaginative Sympathy ; Knowledge of Human Nature ; Charit- able Judgment . Figures . Descriptions . Philanthropy . Burke's ...
Side xiii
... nature , who , only half consciously perhaps , but really were of the genus Romantic that found expression after Kant in the emphasis upon the subjective consciousness . Throughout the century a reaction was preparing in recognition of ...
... nature , who , only half consciously perhaps , but really were of the genus Romantic that found expression after Kant in the emphasis upon the subjective consciousness . Throughout the century a reaction was preparing in recognition of ...
Side 2
... nature , human understanding can know nothing . We may by demonstration , which , how- ever , Locke regarded as an inferior degree of knowledge , arrive at the conclusion that there is a good and powerful Creator . But these ...
... nature , human understanding can know nothing . We may by demonstration , which , how- ever , Locke regarded as an inferior degree of knowledge , arrive at the conclusion that there is a good and powerful Creator . But these ...
Side 3
... nature of virtue . Is it egoistic or altruistic ? Is it absolute or relative ? Is there a distinct moral sense ? Can virtue be made the subject of scientific observation ? If God be identical with nature , what is the ground of morality ...
... nature of virtue . Is it egoistic or altruistic ? Is it absolute or relative ? Is there a distinct moral sense ? Can virtue be made the subject of scientific observation ? If God be identical with nature , what is the ground of morality ...
Vanlige uttrykk og setninger
Addison and Johnson admiration appeal beautiful believed blank verse Burke Burke's Christian civil classic common conception consciousness constitution Critique of Judgment dignity Dryden Edmund Burke eighteenth century elegance empiricism England English essay evil experience expression faith feeling French Revolution give happy heroic honor human nature human understanding humor ideas immortality innate ideas intellectual interest Johnson's criticism JOHNSON'S ETHICAL Joseph Addison judgment Kant Kant's knowledge language learning liberty limited Lives Locke's London manners ment metaphysical poets metaphysics Milton mind moral nation origin orthodox Paradise Lost passion perfect spy philosophy Pindaric pleasures of imagination poem poetical poetry Poets political Pope practical principles Rambler Rasselas realized Reflections Regicide religion Revolution in France romantic romanticism satire sense sensibility sentiment Shakespeare social society soul Spectator spirit style sublime taste teach things thought tion tragedy truth unity verse vices virtue Whig words writing York
Populære avsnitt
Side 109 - It is gone, that sensibility of principle, that chastity of honour which felt a stain like a wound, which inspired courage whilst it mitigated ferocity, which ennobled whatever it touched, and under which vice itself lost half its evil by losing all its grossness.
Side 118 - Magnanimity in politics is not seldom the truest -wisdom; and a great empire and little minds go ill together.
Side 118 - All this, I know well enough, will sound wild and chimerical to the profane herd of those vulgar and mechanical politicians who have no place among us, a sort of people who think that nothing exists but what is gross and material, and who therefore, far from being qualified to be directors of the great movement of empire, are not fit to turn a wheel in the machine.
Side 117 - Slavery they can have anywhere. It is a weed that grows in every soil. They may have it from Spain; they may have it from Prussia; but, until you become lost to all feeling of your true interest and your natural dignity, freedom they can have from none but you.
Side 118 - We ought to elevate our minds to the greatness of that trust to which the order of Providence has called us. By adverting to the dignity of this high calling, our ancestors have turned a savage wilderness into a glorious empire ; and have made the most extensive, and the only honourable conquests ; not by destroying, but by promoting, the wealth, the number, the happiness of the human race.
Side 84 - After all this, it is surely superfluous to answer the question that has once been asked, Whether Pope was a poet ? otherwise than by asking in return, If Pope be not a poet, where is poetry to be found...
Side 100 - Our political system is placed in a just correspondence and symmetry with the order of the world, and with the mode of existence decreed to a permanent body composed of transitory parts...
Side 103 - In England we are so convinced of this, that there is no rust of superstition, with which the accumulated absurdity of the human mind might have crusted it over in the course of ages, that ninety-nine in a hundred of the people of England would not prefer to impiety.
Side 113 - If civil society be made for the advantage of man, all the advantages for which it is made become his right. It is an institution of beneficence; and law itself is only beneficence acting by a rule.
Side 114 - Whatever each man can separately do, without trespassing upon others, he has a right to do for himself ; and he has a right to a fair portion of all which society, with all its combinations of skill and force, can do in his favour.