A History of PhilosophyH. Holt, 1914 - 612 من الصفحات |
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طبعات أخرى - عرض جميع المقتطفات
عبارات ومصطلحات مألوفة
absolute according Anaxagoras Aristotle atheism body called causal cause century Christian Church conceived conception consciousness Descartes divine doctrine Duns Scotus Eleatics elements empiricism ence essence eternal ethical everything evil evolution existence experience faith Fichte freedom Greek Greek philosophy Hegel hence Heraclitus highest human Hume ideal ideas individual infinite intellectual intelligence intuition judgment Kant knowl knowledge Leibniz logical mathematics matter means mental metaphysics method mind monads moral motion mysticism necessary Neoplatonism objects organic pantheism Parmenides particular perceive perception perfect phenomena philosophy physical Plato Platonic realism political possible principle priori problem psychology pure purpose qualities rational reality realize reason relation religion scholasticism Scotus sensations sense sense-perception skepticism Socrates soul Spinoza spirit Stoics subjective idealism substance teachings teleological theology theory thing-in-itself things thinkers thinking thought tion transl true truth understand unity universal virtue vols
مقاطع مشهورة
الصفحة 527 - I must again repeat, what the assailants of utilitarianism seldom have the justice to acknowledge, that the happiness which forms the utilitarian standard of what is right in conduct, is not the agent's own happiness, but that of all concerned. As between his own happiness and that of others, utilitarianism requires him to be as strictly impartial as a disinterested and benevolent spectator.
الصفحة 265 - To this war of every man against every man this also is consequent, that nothing can be unjust. The notions of right and wrong, justice and injustice, have there no place. Where there is no common power, there is no law; where no law, no injustice.
الصفحة 520 - Mind as a series of feelings, we are obliged to complete the statement by calling it a series of feelings which is aware of itself as past and future ; and we are reduced to the alternative of believing that the Mind, or Ego, is something different from any series of feelings, or possibilities of them, or of accepting the paradox, that something which ex hypolhesi is but a series of feelings, can be aware of itself as a series.
الصفحة 346 - But there is nothing in a number of instances, different from every single instance, which is supposed to be exactly similar; except only, that after a repetition of similar instances, the mind is carried by habit, upon the appearance of one event, to expect its usual attendant, and to believe that it will exist.
الصفحة 483 - And I gave my heart to know wisdom, and to know madness and folly: I perceived that this also is vexation of spirit. For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow.
الصفحة 220 - Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.
الصفحة 57 - Still I have a favor to ask of them. When my sons are grown up, I would ask you, O my friends, to punish them ; and I would have you trouble them, as I have troubled you, if they seem to care about riches, or anything, more than about virtue; or if they pretend to be something when they are really nothing — then reprove them, as I have reproved you, for not caring about that for which they ought to care, and thinking that they are something when they are really nothing. And if you do this, I and...
الصفحة 320 - To UNDERSTAND political power right, and derive it from its original, we must consider what state all men are naturally in, and that is a state of perfect freedom to order their actions and dispose of their possessions and persons as they think fit, within the bounds of the law of nature, without asking leave or depending upon the will of any other man.
الصفحة 417 - whether in thine own person or in that of any other, in every case as an end withal, never as a means only.
الصفحة 521 - I think by far the wisest thing we can do is to accept the inexplicable fact, without any theory of how it takes place; and when we are obliged to speak of it in terms which assume a theory, to use them with a reservation as to their meaning.