An Historical and Critical View of the Speculative Philosophy of Europe in the Nineteenth Century, Volum 1William Pickering, 1846 - 536 sider |
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Side 2
... experience is , in ordinary cases , simply to afford us the means of a wider observation , of a more extensive com- parison , and of a more complete classification of them . This knowledge of phenomena ( of things as they seem ) is ...
... experience is , in ordinary cases , simply to afford us the means of a wider observation , of a more extensive com- parison , and of a more complete classification of them . This knowledge of phenomena ( of things as they seem ) is ...
Side 7
... experience within ? Where , again , is the outward reality to which the inward sensations of bitter and sweet correctly answer ? It is true that such sensations may prove to us the existence of some powers of nature out of ourselves ...
... experience within ? Where , again , is the outward reality to which the inward sensations of bitter and sweet correctly answer ? It is true that such sensations may prove to us the existence of some powers of nature out of ourselves ...
Side 11
... experience goes . But if that is a sufficient account of our notion of causation , what right have we to take for granted that a cause exists at all in cases where our senses give us no assistance , and which lie beyond the beat of our ...
... experience goes . But if that is a sufficient account of our notion of causation , what right have we to take for granted that a cause exists at all in cases where our senses give us no assistance , and which lie beyond the beat of our ...
Side 12
... experience through the medium of sense alone ? The objection accordingly which is thus urged against philosophical investigation may , if pushed to its full extent , become fatal to the groundwork both of morality and religion ; at any ...
... experience through the medium of sense alone ? The objection accordingly which is thus urged against philosophical investigation may , if pushed to its full extent , become fatal to the groundwork both of morality and religion ; at any ...
Side 14
... but the very means and movements by which the science as a whole progresses ? Or , to take another illustra- tion which may be within the reach of every one's --- personal experience , are there not many different forms 14 INTRODUCTION .
... but the very means and movements by which the science as a whole progresses ? Or , to take another illustra- tion which may be within the reach of every one's --- personal experience , are there not many different forms 14 INTRODUCTION .
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An Historical and Critical View of the Speculative Philosophy of Europe in ... J. D. Morell Uten tilgangsbegrensning - 1872 |
Vanlige uttrykk og setninger
Abraham Tucker absolute abstract action admit altogether analysis appears argument arise Aristotle attempt axioms belief brain Cartesian causality cause century complete conceptions conclusion Condillac connexion consciousness deontology Descartes direct distinct doctrine elements emotions empiricism error evidence existence experience external fact faculty feelings finite former foundation fundamental give ground Hobbes human knowledge human mind Hume idealism ideas infinite influence intellectual investigation judgment Kant laws laws of thought Leibnitz Locke Locke's logical Malebranche manifested material world matter means mental metaphysical metaphysician method monads moral motives mysticism nature necessarily never notion object observation ontology origin outward perception pheno phenomena philo philosophical scepticism phrenology physical physiology pleasure present principles pure reason question reality regard Reid relation rience scepticism sensation sensationalism sense shew simply speculative philosophy Spinoza spirit subjective subjective idealism tendency term theory things thought tion true truth universe volition whole writings
Populære avsnitt
Side 116 - 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.
Side 340 - the doing good to mankind, in obedience to the will of God, and for the sake of everlasting happiness.
Side 281 - Again ; the mathematical postulate, that " things which are equal to the same are equal to one another," is similar to the form of the syllogism in logic, which unites things agreeing in the middle term.
Side 174 - It was Mr. Locke that struck the home blow : for Mr. Hobbes's character and base slavish principles in government took off the poison of his philosophy. 'Twas Mr. Locke that struck at all fundamentals, threw all order and virtue out of the world, and made the very ideas of these (which are the same as those of God) unnatural, and without foundation in our minds.
Side 284 - Universal scepticism involves a contradiction in terms. It is a belief that there can be no belief. It is an attempt of the mind to act without its structure, and by other laws than those to which its nature has subjected its operations. To reason without assenting to the principles on which its reasoning is founded, is not unlike an effort to feel without nerves, or to move without muscles.
Side 102 - The whole is equal to all its parts:" — what real truth, I beseech you, does it teach us? What more is contained in that maxim, than what the signification of the word totum, or the whole, does of itself import?
Side 391 - That man is compelled by his original constitution to receive his feelings and his convictions independently of his will. " 3d. That his feelings or his convictions, or both of them united, create the motive to action called the will, which stimulates him to act, and decides his actions.
Side 81 - Altera a sensu et particularibus advolat ad axiomata maxime generalia, atque ex iis principiis eorumque immota veritate judicat et invenit axiomata media; atque haec via in usu est: altera a sensu et particularibus excitat axiomata, ascendendo continenter et gradatim, ut ultimo loco perveniatur ad maxime generalia ; quae via vera est, sed intentata.
Side 393 - That the organization of no two human beings is ever precisely similar at birth ; nor can art subsequently form any two individuals, from infancy to maturity, to be precisely similar.
Side 386 - That man is a compound being, whose character is formed of his constitution or organization at birth, and of the effects of external circumstances upon it, from birth to death ; such original organization and external influences continually acting and reacting each upon the other.