The Social Philosophy and Religion of ComteMaclehose, 1885 - Всего страниц: 249 |
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Стр. vii
... knowledge , yet is opposed to the Individualism of Locke's French disciples -- He attacks Realism as a Nominalist and Nominalism as a Realist , and is really guided by a higher principle than either - His mistaken attitude towards the ...
... knowledge , yet is opposed to the Individualism of Locke's French disciples -- He attacks Realism as a Nominalist and Nominalism as a Realist , and is really guided by a higher principle than either - His mistaken attitude towards the ...
Стр. viii
... knowledge as involving the assertion or the denial of real or absolute knowledge- Collision of Comte's earlier and later views on this point- Comte's subjective synthesis not subjective in the sense of Indi- vidualism , nor yet in the ...
... knowledge as involving the assertion or the denial of real or absolute knowledge- Collision of Comte's earlier and later views on this point- Comte's subjective synthesis not subjective in the sense of Indi- vidualism , nor yet in the ...
Стр. x
... knowledge to estimate the value of his critical review of mathematics and physics , chemistry and biology , and partly because , so far as I know , there has been very little serious criticism of that part of his work which he regarded ...
... knowledge to estimate the value of his critical review of mathematics and physics , chemistry and biology , and partly because , so far as I know , there has been very little serious criticism of that part of his work which he regarded ...
Стр. xii
... knowledge . And Reli- gion , while it also is concerned with an absolute principle of reality , differs from Philosophy mainly in this , that it is not merely or primarily theo- retical . For Religion what is required is such Preface ...
... knowledge . And Reli- gion , while it also is concerned with an absolute principle of reality , differs from Philosophy mainly in this , that it is not merely or primarily theo- retical . For Religion what is required is such Preface ...
Стр. xiii
... knowledge cannot reach beyond the relations of particular things to each other and to his own particular existence , and whatever he may desire , to these relations he must be content practically to limit himself . Tecum habita et noris ...
... knowledge cannot reach beyond the relations of particular things to each other and to his own particular existence , and whatever he may desire , to these relations he must be content practically to limit himself . Tecum habita et noris ...
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absolute abstract Agnosticism altruistic assertion Christianity Church Comte Comte's view conception consciousness criticism division doctrine egoism elements essential existence experience expression external faith fatality feelings Fetichism fiction heart Hence human Hume idea ideal imperfect implies individual intellectual intelligence involves J. S. Mill Kant knowledge limits logical man's Manichæism means medieval ment merely meta mind modern Monotheism moral movement nature necessary negation ness noumena objective science opposite organic past phenomena philosophy physical poetry point of view Politique Positive Polytheism positive science Positivism Positivist possible practical principle Protestantism reality realize regard relation relative relativity of knowledge religion religious result Rousseau scientific seek seems sense separate social sympathies society Sociocracy sociology spiritual power subjective synthesis tendencies theism theology and metaphysics theory things Thomas à Kempis thought tion transcend true truth ultimate unity universal University of Glasgow vidual whole worship
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Стр. 194 - Reason is, and ought only to be the slave of the passions, and can never pretend to any other office than to serve and obey them.
Стр. 232 - We are afraid to put men to live and trade each on his own private stock of reason, because we suspect that this stock in each man is small and that the individuals would do better to avail themselves of the general bank and capital of nations and of ages.
Стр. 190 - Nor thro' the questions men may try, The petty cobwebs we have spun : If e'er when faith had fall'n asleep, I heard a voice, "Believe no more," And heard an ever-breaking shore That tumbled in the godless deep; A warmth within the breast would melt The freezing reason's colder part, And like a man in wrath the heart Stood up and answer'd, "I have felt.
Стр. 59 - Society is, indeed, a contract. Subordinate contracts for objects of mere occasional interest may be dissolved at pleasure, but the state ought not to be considered as nothing better than a partnership agreement in a trade of pepper and coffee, calico or tobacco, or some other such low concern, to be taken up for a little temporary interest and to be dissolved by the fancy of the parties.
Стр. 190 - The heart knoweth its own bitterness : And a stranger doth not intermeddle with its joy.
Стр. 180 - That all perfection consists in unity, he apparently considers to be a maxim which no sane man thinks of questioning. It never seems to enter into his conceptions that any one could object ab initio, and ask, why this universal systematizing, systematizing, systematizing? Why is it necessary that all human life should point but to one object, and be cultivated into a system of means to a single end...
Стр. 132 - Unless above himself he can Exalt himself, how mean a thing is man. But I cannot forget that many an old Greek poet or sage, and many a sixteenth and seventeenth century one, would have interpreted the monkey's heroism from quite a different point of view ; and would have said that the poor little creature had been visited suddenly by some
Стр. 105 - But it does not serve to convey the yet more important fact, that the divisions and subdivisions thus arising do not remain separate, but now and again re-unite in direct and indirect ways. They inosculate: they severally send off and receive connecting growths; and the intercommunion has been ever becoming more frequent, more intricate, more widely ramified.
Стр. 158 - Comte would substitute the worship of Humanity, " the real author of the benefits for which thanks were formerly given to God.