Cartesianism. MetaphysicJ. Maclehose and sons, 1892 |
عبارات ومصطلحات مألوفة
absolute substance absolute unity abstract identity analytic apprehend Aristotle Aristotle's assertion attributes body Cartes Cartesian clear and distinct cogito ergo sum conceived conception connection consciousness Critique of Judgment determined difference divine doctrine elements ence error essentially related ethics existence experience explain expression fact Fichte finite things Hegel Hence idea of knowledge ideal imperfect individual infinite intelligible world involved Kant Kant's law of contradiction ledge limits logic Malebranche manifestation meaning merely metaphysic mind and matter moral nature necessary necessity negation negative ness noumenal noumenon object opposed opposition organic unity ourselves pantheistic particular passions perception phenomena philosophy Plato point of view possible Posterior Analytics posteriori present presupposes principle priori pure realise reality reason regard religion sciousness seems self-determination sense separate simply space Spinoza spirit substance theory tion transcends treat truth uncon unity of thought universal whole words world in space
مقاطع مشهورة
الصفحة 381 - The intellectual love of the mind towards God is the very love with which He loves Himself, not in so far as He is infinite, but in so far as He can be manifested through the essence of the human mind, considered under the form of eternity; that is to say, the intellectual love of the mind towards God is part of the infinite love with which God loves Himself.
الصفحة 336 - ... atmosphere. For these, though troublesome, are yet necessary and have certain causes through which we may come to understand them, and thus by contemplating them in their truth, gain for our minds as much joy as by the knowledge of things that are pleasing to the senses.
الصفحة 531 - Yet nature is made better by no mean, But nature makes that mean ; so, over that art, Which you say adds to nature, is an art Which nature makes...
الصفحة 465 - ... subjectivity of religion only means that God, who is the objective principle by whom things are, and are known, is spiritual, and can therefore be revealed to the spirit. When these two corrections have been made, it must become obvious that the religious consciousness is not the consciousness of another object than that which is present in finite experience and science, but simply a higher way of knowing the same object. And in this it is also involved that the two ideas of a priori and a posteriori,...
الصفحة 442 - Hegel's position thus: the highest aim of philosophy 'is to reinterpret experience, in the light of a unity which is presupposed in it, but which cannot be made conscious or explicit until the relation of experience to the thinking self is seen - the unity of all things with each other and with the mind that knows them'.
الصفحة 448 - Psychology has to inquire how this self-consciousness is realized or developed in man, in whom the consciousness of self grows with the consciousness of a world in time and space, of which he individually is only a part, and to parts of which only he stands in immediate relation. In considering the former question we are considering the sphere within which all knowledge and all objects of knowledge are contained. In considering the latter, we are selecting one particular object or class of objects...
الصفحة 336 - ... soul, not as vices of human nature, but as properties pertaining to it, in the same way as heat, cold, storm, thunder pertain to the nature of the atmosphere. For these, though troublesome, are yet necessary, and have certain causes through which we may come to...
الصفحة 363 - By substance, I understand that which is in itself and is conceived through itself; in other words, that, the conception of which does not need the conception of another thing from which it must be formed.
الصفحة 356 - Evil is not something positive, but a state of privation, something that exists not in relation to the divine, but simply in relation to the human intelligence. It is a conception that arises from that gener'alizing tendency of our minds, which leads us to bring all beings that have the external form of man under one and the same definition, and to suppose that they are all equally capable of the highest perfection which we can deduce from such a definition. When, therefore, we find an individual...
الصفحة 380 - I confess I cannot understand how spirits express God more than the other creatures, for I know that between the finite and the infinite there is no proportion, and that the distinction between God and the most excellent of created things differs not a whit from the distinction between him and the lowest and meanest of them.