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agreeable allowd animals apprehend Aristotle assert aster Author beside body cafe called capable cause certainly circumstances cogitative consequently considerd containd contradict contrary degrees Deity deny depend Diog doth effect endeavour Epicurus evil existence faculty of thinking false fame thing fense foul free agents further gigni governed happiness hath ideas inconsistent infinite injoy injoyments instances judge kind knowledge labor Lastly laws least Lucretius mankind manner marriage matter mean mentiond mind motion moved nature neral nihil objects obliged observed otherwise pain parents particular passions perfect perhaps Plato pleasure Plut Plutarch Pompey portunities prayer present prop proper proposition rational reckond reflexion relation religion require respect right reason scarce sect seems sense Sext shew soul speak sufferings supposed sure suture taken ther thought tion true truly virtue virtuous vitious Vlato wbat wnin words wrong
Side 14 - Those propositions, which are true, and express things as they are, express the relation between the subject and the attribute as it is ; that is, this is either affirmed or denied of that according to the nature of that relation. And further, this relation (or, if you will, the nature of this relation) is determined and fixed by the natures of the things themselves.
Side 21 - ... omissions which interfere with truth (ie deny any proposition to be true ; which is true ; or suppose any thing not to be what it is, in any regard) are morally evil, in some degree or other : the forbearing such acts, and the acting in opposition to such omissions are morally good : and when any thing may be either done, or not done, equally without the violation of truth, that thing is indifferent.
Side 100 - If a good man be passing by an infirm building, just in the article of falling; can it be expected, that GOD should suspend the force of gravitation till he is gone by, in order to his deliverance?
Side 194 - ... that which affects the one, " affecting the other. — The foul is detained " in the body (the head or brain) by fome " fympathy, or attraction between this ma...
Side 186 - And when he ufes this expreffion my body, or t he body of me, may it not properly be demanded, who is meant by me, or what my relates to? It cannot be the body itfelf : that cannot fay of itfelf, it is my body, or the body of me.
Side 52 - It seems to be as much designed by nature, or rather the Author of nature, that rational animals should use their reason, and steer by it; as it is by the shipwright, that the pilot should direct the vessel by the use of the rudder he has fitted to it. The rudder would not be there, if it was not to be used: nor would reason be implanted in any nature only to be not cultivated and neglected. And it is certain, it cannot be used, but it must command: such is its nature. It is not in one's power deliberately...
Side 118 - And, befide, in reality the man is not known ever the more to pofterity, becaufe his name is tranfmitted to them : he doth not live, becaufe his name does. When it is faid, J. Ceefar fubdued Gaul, beat Pompey, changed the Roman commonwealth into a monarchy, £sff . it is the fame thing, as to fay, the conqueror of Pompey, &c.
Side 17 - Again, there are some ends, which the nature of things and truth require us to aim at, and at which therefore if we do not aim, nature and truth are denied. If a man does not desire to prevent evils, and to be happy, he denies both his own nature and the nature and definition of happiness to be what they are. And then further, willingly to neglect the means, leading to any such end, is the same as not to propose that end, and must fall under the same censure.
Side 108 - ... and extravagant as they are? Not to add, that the world has generally acknowledged, and therefore seems to have experienced some assistance and directions given to good men by the Deity ; that men have been many times infatuated, and lost to themselves, &c.
Side 14 - And further, this relation (or, if you will, the nature of this relation) is determined and fixt by the natures of the things themselves. Therefore nothing can interfere with any proposition that is true, but it must likewise interfere with nature (the nature of the relation, and the natures of the things themselves too), and consequently be unnatural, or wrong in nature.