History of the Problems of Philosophy, Volume 2Macmillan, 1902 - Philosophy |
From inside the book
Results 1-5 of 48
Page 11
... desire which bind her to the body , these virtues restore her to herself , and to that contemplation of true Being , of the Good , which for Plato , as for Aristotle , is the supreme end of moral life . Wisdom is not only first among ...
... desire which bind her to the body , these virtues restore her to herself , and to that contemplation of true Being , of the Good , which for Plato , as for Aristotle , is the supreme end of moral life . Wisdom is not only first among ...
Page 16
... desire it and even seek it . If we have a friend who is guilty of a crime , our love for him commands us to drag him by force before the tribunal , to denounce him before the Judge , to demand and obtain his condemnation . We must see ...
... desire it and even seek it . If we have a friend who is guilty of a crime , our love for him commands us to drag him by force before the tribunal , to denounce him before the Judge , to demand and obtain his condemnation . We must see ...
Page 18
... desire , a man must taste of the joys of friendship , and of family affection ; he must have political power , wealth , high birth , beauty ; in short he must lack none of those useful accessories which are the ornament of life . This ...
... desire , a man must taste of the joys of friendship , and of family affection ; he must have political power , wealth , high birth , beauty ; in short he must lack none of those useful accessories which are the ornament of life . This ...
Page 25
... Desires ; Virtue . Epicurus sought to free man from the yoke of passion , and the tyranny of the gods , and to give him " that impenetrable rampart of liberty of heart which nothing can force " ( Fénelon ) . In order to take away the ...
... Desires ; Virtue . Epicurus sought to free man from the yoke of passion , and the tyranny of the gods , and to give him " that impenetrable rampart of liberty of heart which nothing can force " ( Fénelon ) . In order to take away the ...
Page 27
... desires the satisfaction of which is a law of nature ratified by pain . To this question Epicurus replies by his theory of the desires . There are , in the first place , desires that are natural and necessary . These are easily ...
... desires the satisfaction of which is a law of nature ratified by pain . To this question Epicurus replies by his theory of the desires . There are , in the first place , desires that are natural and necessary . These are easily ...
Other editions - View all
Common terms and phrases
absolute according action Anaxagoras animal appears argument Aristotle attributes becomes body Carneades cause certainty conceive conception consciousness consequently contradiction created creatures criterion Democritus Descartes determined distinct divine doctrine doubt elements Epicureans Epicurus essence eternal Ethics everything evil existence existence of God extension fact faith feeling finite force give happiness harmony Heraclitus Herbert Spencer human Ibid idea ideal immortality individual infinite intelligence intuition Kant kind knowledge laws Leibnitz Lucretius Malebranche material matter merely metaphysical mind monad moral motion nature necessary Non-being object Pantheism passions perceptions perfect Phaedo phenomena philosophy Plato pleasure Plotinus possess possible principle priori proof proved pure Pyrrho rational reality reason regard relation religion scepticism sensation sense sensible Sextus Empiricus Socrates soul Spinoza spirit Stoics substance supreme theodicy theology theory things thought tion true truth union unity universal virtue whole wisdom words καὶ τὸ
Popular passages
Page 48 - Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge ; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.
Page 47 - Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; for God is love.
Page 131 - Custom, then, is the great guide of human life. It is that principle alone which renders our experience useful to us, and makes us expect, for the future, a similar train of events with those which have appeared in the past.
Page 131 - This belief is the necessary result of placing the mind in such circumstances. It is an operation of the soul, when we are so situated, as unavoidable as to feel the passion of love, when we receive benefits; or hatred, when we meet with injuries. All these operations are a species of natural instincts, which no reasoning or process of the thought and understanding is able either to produce or to prevent.
Page 131 - An idea assented to feels different from a fictitious idea, that the fancy alone presents to us: And this different feeling I endeavour to explain by calling it a superior force, or vivacity, or solidity, or firmness, or steadiness.
Page 254 - But what if man had eyes to see the true beauty - the divine beauty, I mean, pure and clear and unalloyed, not clogged with the pollutions of mortality and all the colours and vanities of human life - thither looking, and holding converse with the true beauty simple and divine?
Page 232 - Nature also teaches me by these sensations of pain, hunger, thirst, etc., that I am not only lodged in my body as a pilot in a vessel, but that I am very closely united to it, and so to speak so intermingled with it that I seem to compose with it one whole.
Page 204 - We have the ideas of matter and thinking, but possibly shall never be able to know, whether any mere material being thinks, or no...
Page 203 - Self is that conscious thinking thing, whatever substance made up of (whether spiritual or material, simple or compounded, it matters not), which is sensible or conscious of pleasure and pain, capable of happiness or misery, and so is concerned for itself, as far as that consciousness extends.
Page 86 - 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.