A Theory of KnowledgeConstable, 1923 - 102 من الصفحات |
طبعات أخرى - عرض جميع المقتطفات
عبارات ومصطلحات مألوفة
aether Agnosticism apprehend attention auditory sensation awareness beauty belief Bradley Bradley's called ception character cognition complex consciousness consists contemplation continuity contradiction datum deny Descartes distinction distinguish doctrine duration emotion essential experienced external object external thing fact Feelings of innervation force Gassendi Hegel heightening human Hume idealist ideas images immediate ex immediate experience implies infinite number inner instants instinct intellect intelligence introspection knowledge Leibniz light sensation logic look luminosity mathematical matter means microbe mind Monadism monism motor tendency movement Nature nervous system observation past pattern of processes perceiving perception perience pheno philosophy physical relation points portion of immediate present primary memory principle re-view reaction real things reason rence retina rhythm rience sceptic seems sense sensible separate sequent sound space spatial stimulation suppose synthesis synthetic unity theatre theory thought tion true truth Universe visual field visual sensation volition whole word
مقاطع مشهورة
الصفحة 53 - THERE are some philosophers who imagine we are every moment intimately conscious of what we call our self; that we feel its existence and its continuance in existence; and are certain, beyond the evidence of a demonstration, both of its perfect identity and simplicity.
الصفحة 66 - The comparison of the theatre must not mislead us. They are the successive perceptions only, that constitute the mind ; nor have we the most distant notion of the place where these scenes are represented, or of the materials of which it is composed.
الصفحة 66 - The mind is a kind of theatre, where several perceptions successively make their appearance ; pass, repass, glide away, and mingle in an infinite variety of postures and situations. There is properly no simplicity in it at one time, nor identity in different, whatever natural propension we may have to imagine that simplicity and identity.
الصفحة 9 - We in short have experience in which there is no distinction between my awareness and that of which it is aware. There is an immediate feeling, a knowing and being in one, with which knowledge begins, and, though this in a manner is transcended, it nevertheless remains throughout as the present foundation of my known world.
الصفحة 54 - If any one, upon serious and unprejudiced reflection, thinks he has a different notion of himself, I must confess I can reason no longer with him. All I can allow him is that he may be in the right as well as I, and that we are essentially different in this particular. He may, perhaps, perceive something simple and continued which he calls himself, though I am certain there is no such principle in me.
الصفحة 79 - Ordiamur igitur a sensibus; quorum ita clara iudicia et certa sunt, ut, si optio naturae nostrae detur, et ab ea deus aliqui requirat, contentane sit suis integris incorruptisque sensibus, an postulet nielius aliquid, non videam, quid quaerat amplius.
الصفحة 20 - We all, when our attention is directed to our extremities or to some internal organ, may become aware of sensations which previously we did not notice. And with regard to these sensations there may be a doubt whether they were actually there before, or have on the other hand been made by our attending.
الصفحة 7 - I shall be unable to deal. And even on the main point I must be satisfied, if I have shown how the question presses for an answer. I have had occasion often 2 to urge the claims of immediate experience, and to insist that what we experience is not merely objects. The experienced will not all fall under the head of an object for a subject. If there were any such law, pain and pleasure would be obvious exceptions ; but the facts, when we look at them, show us that such a law does not exist. In my general...