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abstract action animals appears Aristotle axioms binocular vision cause centre changes conceive connexion consciousness corresponding criticism Cyon Descartes direction distinct doctrine elements empiristic Ethics existence experience explain expression fact feeling fibres Galluppi geometry Gioberti give Harderwijk Helmholtz human hypothesis idea images impressions individual induction inference instance interval intuition J. S. Mill Jevons judgment Kant Kantian knowledge less Logic matter means mental metaphysical method Mill Mill's mind moral movement muscles muscular Nativists nature nervous notion object objective sciences observation organs original pain perceive perception phenomena Philosophy physical pleasure position possible presentative cognition principle Prof proposition pseudospherical Psychology psychophysical question reason reference regard relation representation representative cognition result retina Rosmini scientific seems sensation sense sensibility space Spinoza supposed Syllogism theory things thought tion truth universal universal proposition visual visual perception whole words Wundt
Strana 317 - Let it be allowed, though virtue or moral rectitude does indeed consist in affection to and pursuit of what is right and good, as such; yet, that when we sit down in a cool hour, we can neither justify to ourselves this or any other pursuit, till we are convinced that it will be for our happiness, or, at least, not contrary to it.
Strana 301 - Why leap ye, ye high hills ? this is the hill which God desireth to dwell in ; yea, the Lord will dwell in it for ever. 17 The chariots of God are twenty thousand, even thousands of angels : the Lord is among them, as in Sinai, in the holy place.
Strana 317 - It may be allowed, without any prejudice to the cause of virtue and religion, that our ideas of happiness and misery are of all our ideas the nearest and most important to us; that they will, nay, if you please, that they ought to prevail over those of order, and beauty, and harmony, and proportion, if there should ever be, as it is impossible there ever should be, any inconsistence between them: though these last too, as expressing the fitness of actions, are real as truth itself.
Strana 314 - Your obligation to obey this law, is its being the law of your nature. That your conscience approves of and attests to such a course of action, is itself alone an obligation. Conscience does not only offer itself to show us the way we should walk in, but it likewise carries its own authority with it, that it is our natural guide, the guide assigned us by the Author of our nature...
Strana 67 - ... consists entirely of mindstuff. Some of this is woven into the complex form of human minds containing imperfect representations of the mind-stuff outside them, and of themselves also, as a mirror reflects its own image in another mirror, ad infinitum.
Strana 82 - ... as an end to be attained for its own sake, and not as a means to something else. Now, it is evident that to every one of the ultimate propositions prescribing these ends, and for which, as the ends are ends-in-themselves, no further reason can be given, there will belong a system of dependent propositions, the reasons for which are that the actions they prescribe conduce to the ultimate end or end-in-itself.
Strana 50 - It is a bitter thought, how different a thing the Christianity of the world might have been, if the Christian faith had been adopted as the religion of the empire under the auspices of Marcus Aurelius instead of those of Constantine.
Strana 260 - It remains to inquire what is the ground of our belief in axioms — what is the evidence on which they rest? I answer, they are experimental truths, generalizations from observation. The proposition, "Two straight lines cannot inclose a space" ' — or, in other words, "Two straight lines which have once met, do not meet again, but continue to diverge" — is an induction from the evidence of our senses.
Strana 491 - All definitions are of names, and of names only, but, in some definitions, it is clearly apparent that nothing is intended except to explain the meaning of the word, while, in others, besides explaining the meaning of the word, it is intended to be implied that there exists a thing corresponding to the word.