History of Philosophy |
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Page 1
... particular laws , and to explain the world as a whole , or the universal fact or phenomenon , by the cause of the causes , or the first cause . In other words , it attempts to answer the question , Why does this world exist , and how ...
... particular laws , and to explain the world as a whole , or the universal fact or phenomenon , by the cause of the causes , or the first cause . In other words , it attempts to answer the question , Why does this world exist , and how ...
Page 61
... particular fact of sensation ; still more impossible is it to know the causes or ultimate conditions of reality , which escape all sense - perception . Let man , therefore , occupy himself with the only really accessible object , with ...
... particular fact of sensation ; still more impossible is it to know the causes or ultimate conditions of reality , which escape all sense - perception . Let man , therefore , occupy himself with the only really accessible object , with ...
Page 63
... particular individual , and in assuming , in consequence , as many measures of the true and the false as there are individuals . Protagoras , like the majority of the Greek philosophers , exaggerates ( 1 ) the physiological and mental ...
... particular individual , and in assuming , in consequence , as many measures of the true and the false as there are individuals . Protagoras , like the majority of the Greek philosophers , exaggerates ( 1 ) the physiological and mental ...
Page 66
... particular , accidental , changeable individual , and not the immutable and neces- sary moral element which is common to all . He did not believe in the existence of such a fundamental human nature . Moral ideas do not , in his opinion ...
... particular , accidental , changeable individual , and not the immutable and neces- sary moral element which is common to all . He did not believe in the existence of such a fundamental human nature . Moral ideas do not , in his opinion ...
Page 84
... particular tree or a particular flower , because it endures . The Idea is what it expresses ; it is this absolutely and without qualification ; all we can say of the sensible object is that it has something of what the Idea is , that it ...
... particular tree or a particular flower , because it endures . The Idea is what it expresses ; it is this absolutely and without qualification ; all we can say of the sensible object is that it has something of what the Idea is , that it ...
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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.