pt. II. Ethics. pt. III. Metaphysics. pt. IV. TheodicyMacmillan, 1902 - Philosophy |
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Page 3
... results of human experience : the dangers of violence , the necessity of moderation in private as in public life , and so forth . The Naturalism of Democritus . Mystic Morality of the Pytha- goreans . The Sophists ; Nature Opposed to ...
... results of human experience : the dangers of violence , the necessity of moderation in private as in public life , and so forth . The Naturalism of Democritus . Mystic Morality of the Pytha- goreans . The Sophists ; Nature Opposed to ...
Page 5
... result would be if this antithesis of Nature to custom were logically carried out . It is the will of Nature that the strong should rule over the weak . The man who had the intelligence to despise the conventional justice instituted by ...
... result would be if this antithesis of Nature to custom were logically carried out . It is the will of Nature that the strong should rule over the weak . The man who had the intelligence to despise the conventional justice instituted by ...
Page 6
... result of caprice or of a blind force . To see nothing in the Laws except the inventions of Legislators , to ignore the natural basis on which they rest , was to be blind to the order which rules among human affairs . To leave to the ...
... result of caprice or of a blind force . To see nothing in the Laws except the inventions of Legislators , to ignore the natural basis on which they rest , was to be blind to the order which rules among human affairs . To leave to the ...
Page 13
... result of intellectual insight , rather than of an impulse of the heart . The Supreme Good and its Constituents ; Pleasure and Know- ledge ; Virtue and Happiness ; Expiation . With Plato , as with all the ancients , the object of Ethics ...
... result of intellectual insight , rather than of an impulse of the heart . The Supreme Good and its Constituents ; Pleasure and Know- ledge ; Virtue and Happiness ; Expiation . With Plato , as with all the ancients , the object of Ethics ...
Page 25
... result of a philosophy of pleasure ! Epicurus : Definition of Pleasure ; Pleasures of the Mind ; Theory of the Desires ; Virtue . Epicurus sought to free man from the yoke of passion , and the tyranny of the gods , and to give him ...
... result of a philosophy of pleasure ! Epicurus : Definition of Pleasure ; Pleasures of the Mind ; Theory of the Desires ; Virtue . Epicurus sought to free man from the yoke of passion , and the tyranny of the gods , and to give him ...
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 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 modes 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 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.