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according action activity actuality animal appears argument Aristotle attributes become belief body called cause certainty conceive conception consciousness consequently considered consists contains created depends Descartes desire determined distinct divine doctrine doubt elements essence eternal Ethics everything evil existence experience explain expression extension fact faith feeling final follows force give given hand happiness harmony human Ibid idea immortality impossible individual infinite intelligence Kant kind knowledge laws living material matter means merely metaphysical mind monad moral motion moved namely nature necessary never object organism origin perfect phenomena philosophy physical Plato pleasure possesses possible practical present principle problem proof prove pure question reality reason regard relation result scepticism sense sensible separated Socrates soul speak Spinoza spirit Stoics substance theory things thought true truth understanding union unity universal virtue whole
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 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 252 - 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 128 - To me it is evident, for the reasons you allow of, that sensible things cannot exist otherwise than in a mind or spirit. Whence I conclude, not that they have no real existence, but that, seeing they depend not on my thought, and have an existence distinct from being perceived by me, there must be some other mind wherein they exist.