History of Philosophy |
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Results 1-5 of 82
Page 1
... human mind . The different sciences have special groups of facts for their subject - matter , and seek to discover the causes of these phenomena , or to formulate the laws according to which they are produced . In philosophy , on the ...
... human mind . The different sciences have special groups of facts for their subject - matter , and seek to discover the causes of these phenomena , or to formulate the laws according to which they are produced . In philosophy , on the ...
Page 17
... human develop- ment , plays but a subordinate and intermittent part in history . Religion , on the other hand , guides its destinies . It is the primordial and permanent expression of what lies at the very root of our nature , that is ...
... human develop- ment , plays but a subordinate and intermittent part in history . Religion , on the other hand , guides its destinies . It is the primordial and permanent expression of what lies at the very root of our nature , that is ...
Page 18
... humanity - child makes na- ture after its own image . For the contemporaries of Homer and Hesiod , such objects are merely the sensible manifestations of the invisible divinity concealed behind them , a being that is similar to the human ...
... humanity - child makes na- ture after its own image . For the contemporaries of Homer and Hesiod , such objects are merely the sensible manifestations of the invisible divinity concealed behind them , a being that is similar to the human ...
Page 25
... human form ( anthropomorphism ) and human passions ( anthropopathism ) . There is one God , he says , one only God , comparable to the gods of Homer or to mor- tals neither in form nor in thought . This God is all eye , all ear , all ...
... human form ( anthropomorphism ) and human passions ( anthropopathism ) . There is one God , he says , one only God , comparable to the gods of Homer or to mor- tals neither in form nor in thought . This God is all eye , all ear , all ...
Page 36
... human reason is still as far removed from divine reason as the ape is removed from human per- fection . By distinguishing between the sensible phenome- non and the noumenon , as Heraclitus did , Ionian philosophy emerges from the state ...
... human reason is still as far removed from divine reason as the ape is removed from human per- fection . By distinguishing between the sensible phenome- non and the noumenon , as Heraclitus did , Ionian philosophy emerges from the state ...
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Common terms and phrases
absolute according Anaxagoras animal Aristotle becomes Berlin body called cause century Christian Church conceived conception constitutes creatures Critique Democritus Descartes Diog disciple divine doctrine dogma Duns Scotus earth Eleatic elements Engl essence eternal ethics everything existence fact faith Geschichte Greek Hegel Hence Heraclitus human ideal ideas immortality individual infinite intellectual intelligence Kant knowledge Leibniz Leipsic logic London material matter means metaphysics mind modern Monadologie monads monism moral movement Mullach nature Neo-Platonic non-being notion object organism pantheism Paris Parmenides perceive perception perfect Peripateticism philo philosophy physics Plato Plotinus principle priori produces Protagoras pure reality reason religion Ritter and Preller Roscellinus scepticism Scholasticism Scotus sensation sense sensible Socrates soul space speculation sphere Spinoza spirit Stoicism Stoics substance supreme teachings teleology theism theology theory things thinkers thought tion transl true truth unity universe vols καὶ τὸ
Popular passages
Page 429 - That no testimony is sufficient to establish a miracle, unless the testimony be of such a kind, that its falsehood would be more miraculous, than the fact, which it endeavours to establish...
Page 425 - It is universally acknowledged, that there is a great uniformity among the actions of men, in all nations and ages, and that human nature remains still the same, in its principles and operations. The same motives always produce the same actions: The same events follow from the same causes.
Page 394 - When in broad daylight I open my eyes, it is not in my power to choose whether I shall see or no, or to determine what particular objects shall present themselves to my view; and so likewise as to the hearing and other senses; the ideas imprinted on them are not creatures of my will. There is therefore some other Will or Spirit that produces them.
Page 424 - ... conjoined with another, we make no longer any scruple of foretelling one upon the appearance of the other, and of employing that reasoning, which can alone assure us of any matter of fact or existence. We then call the one object, Cause; the other, Effect.
Page 425 - Mankind are so much the same, in all times and places, that history informs us of nothing new or strange in this particular. Its chief use is only to discover the constant and universal principles of human nature...
Page 424 - But when many uniform instances appear, and the same object is always followed by the same event, we then begin to entertain the notion of cause and connexion.
Page 422 - ... the cause, and the first invention or conception of it, a priori, must be entirely arbitrary. And even after it is suggested, the conjunction of it with the cause must appear equally arbitrary, since there are always many other effects which, to reason, must seem fully as consistent and natural. In vain, therefore, should we pretend to determine any single event or infer any cause or effect without the assistance of observation and experience.
Page 418 - The only method of freeing learning at once from these abstruse questions is to inquire seriously into the nature of human understanding and show, from an exact analysis of its powers and capacity, that it is by no means fitted for such remote and abstruse subjects. We must submit to this fatigue in order to live at ease ever after and must cultivate true metaphysics with some care in order to destroy the false and adulterate.
Page 385 - To return to general words : it is plain, by what has been said, that general and universal belong not to the real existence of things ; but are the inventions and creatures of the understanding, made by it for its own use, and concern only signs, whether words or ideas.
Page 429 - But this universal and primary opinion of all men is soon destroyed by the slightest philosophy which teaches us that nothing can ever be present to the mind but an image or perception, and that the senses are only the inlets through which these images are...