The Social Philosophy and Religion of ComteMaclehose, 1885 - Всего страниц: 249 |
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Стр. vii
... Religion , of Philosophy , and of Science - Mr . Spencer's criticism and Littré's answer— . -Ambiguity in the opposition between the universal and the particular , 56-111 CHAPTER III . THE POSITIVE OR CONSTRUCTIVE SIDE OF COMTE'S.
... Religion , of Philosophy , and of Science - Mr . Spencer's criticism and Littré's answer— . -Ambiguity in the opposition between the universal and the particular , 56-111 CHAPTER III . THE POSITIVE OR CONSTRUCTIVE SIDE OF COMTE'S.
Стр. xiv
... universal view of things which Philosophy pretended to give ; for , though we cannot reach an objective principle of unity in things , we can still gather knowledge to a subjective centre , by regarding all things in relation to our own ...
... universal view of things which Philosophy pretended to give ; for , though we cannot reach an objective principle of unity in things , we can still gather knowledge to a subjective centre , by regarding all things in relation to our own ...
Стр. xvii
... is logically impos- sible to go beyond the merely individualistic point of view with which Comte started , except on the assumption that the intelligence of man is , or involves , a universal principle of knowledge . The same.
... is logically impos- sible to go beyond the merely individualistic point of view with which Comte started , except on the assumption that the intelligence of man is , or involves , a universal principle of knowledge . The same.
Стр. xviii
Edward Caird. involves , a universal principle of knowledge . The same arguments , in fact , which break down the division between man and man , break down also the division between man and nature ; for , if all Humanity be considered as ...
Edward Caird. involves , a universal principle of knowledge . The same arguments , in fact , which break down the division between man and man , break down also the division between man and nature ; for , if all Humanity be considered as ...
Стр. 9
... until at length the levelling and organizing genius of Rome laid the foundation of the universal empire , and Christian Monotheism broke down the walls of division between races and nations . Y The decay of But this apparent advance of the.
... until at length the levelling and organizing genius of Rome laid the foundation of the universal empire , and Christian Monotheism broke down the walls of division between races and nations . Y The decay of But this apparent advance of the.
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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.