History of Philosophy |
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Page 17
... consists essentially in the will to be , until the evolu- tion of consciousness enables it to foresee its highest and absolute end , the good . To will - to - live means to resist annihilation , conse- quently , to dread everything that ...
... consists essentially in the will to be , until the evolu- tion of consciousness enables it to foresee its highest and absolute end , the good . To will - to - live means to resist annihilation , conse- quently , to dread everything that ...
Page 42
... consisting of the moon , the sun ( ? ) and the planets ; ( 3 ) the Olympus with the fixed stars . Pythagoras substitutes for the earth a central fire ( which is invisible because the earth keeps facing it with the part that is opposite ...
... consisting of the moon , the sun ( ? ) and the planets ; ( 3 ) the Olympus with the fixed stars . Pythagoras substitutes for the earth a central fire ( which is invisible because the earth keeps facing it with the part that is opposite ...
Page 57
... consists of the finest , smoothest , and therefore most nimble atoms . When such atoms exist in isolation , or are mixed together in small quantities , the soul - atoms are insensible ; when they are joined together in large masses ...
... consists of the finest , smoothest , and therefore most nimble atoms . When such atoms exist in isolation , or are mixed together in small quantities , the soul - atoms are insensible ; when they are joined together in large masses ...
Page 61
... consists in governing one's self and others ; to govern one's self means to be virtuous ; hence philosophy is the art of being virtuous . In order to gov- ern others in a society that is captivated by the beauties of language and always ...
... consists in governing one's self and others ; to govern one's self means to be virtuous ; hence philosophy is the art of being virtuous . In order to gov- ern others in a society that is captivated by the beauties of language and always ...
Page 63
... consists in their interpreting aveрwros to mean , not man in general but the individual , not the human understand- ing but the understanding of each particular individual , and in assuming , in consequence , as many measures of the ...
... consists in their interpreting aveрwros to mean , not man in general but the individual , not the human understand- ing but the understanding of each particular individual , and in assuming , in consequence , as many measures of the ...
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Common terms and phrases
absolute according Anaxagoras animal Aristotle becomes Berlin body called cause century Christian Church conceived conception consequently constitutes creatures Critique Democritus Descartes Diog disciple divine doctrine dogma dualism 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 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 theology theory things thinkers thought tion transl true truth unity universe vols καὶ τὸ
Popular passages
Page 194 - For who maketh thee to differ from another ? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?
Page 425 - 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 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 430 - These are the obvious dictates of reason; and no man who reflects ever doubted that the existences which we consider when we say this house and that tree are nothing but perceptions in the mind and fleeting copies or representations of other existences which remain uniform and independent.
Page 394 - A spirit is one simple, undivided, active being: as it perceives ideas, it is called the understanding, and as it produces or otherwise operates about them, it is called the will.
Page 375 - Follow a child from its birth, and observe the alterations that time makes, and you shall find, as the mind by the senses comes more and more to be furnished with ideas, it comes to be more and more awake, thinks more the more it has matter to think on.
Page 420 - I mean all our more lively perceptions, when we hear, or see, or feel, or love, or hate, or desire, or will. And impressions are distinguished from ideas, which are the less lively perceptions, of which we are conscious, when we reflect on any of those sensations or movements above mentioned.
Page 379 - ... and therefore they may be called real qualities, because they really exist in those bodies : but light, heat, whiteness, or coldness, are no more really in them than sickness or pain is in manna. Take away the sensation of them; let not the eyes see light or colours, nor the ears hear sounds ; let the palate not taste, nor the nose smell ; and all colours, tastes, odours, and sounds, as they are such particular ideas, vanish and cease, and are reduced to their causes, ie bulk, figure, and motion...
Page 423 - One event follows another; but we never can observe any tie between them. They seem conjoined, but never connected. And as we can have no idea of any thing which never appeared to our outward sense or inward / sentiment, the necessary conclusion seems to be that we ./ have no idea of connexion or power at all, and that these words are absolutely without any meaning, when employed either in philosophical reasonings or common life.
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.