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absolute agnosticism aspect battle of Jena called century conceived consciousness critical deeper deepest Descartes describable divine doctrine doubt embody endless essen essence eternal evil evolution existence experience express fact faith fashion feel Fichte Fichte's Friedrich Schlegel heart Hegel Hegelian human idealism idealistic ideas individual infinite inner insight Kant Kant's Kantian Königsberg lectures live logic Logos look matter mean merely metaphysical mind modern monism mystery mystical namely nature never notion Novalis object once organic organic unity outer order paradox passion permanent pessimism philosophical skepticism philosophy physical Plato present problem rational real world reality reason reflection relation religious rience romantic romanticists Schelling Schopenhauer Schopenhauer's seems self-consciousness sense significance sort soul space speculation Spinoza spirit Suabian subjective idealism suggest sure theory things thinkers thou thought tion true truth unity universal unknowable Werke whole world of appreciation
Стр. 100 - If we take in our hand any volume; of divinity or school metaphysics, for instance; let us ask, Does it contain any abstract reasoning concerning quantity or number? No. Does it contain any experimental reasoning concerning matters of fact and existence? No. Commit it then to the flames: for it can contain nothing but sophistry and illusion.
Стр. 85 - First, our senses, conversant about particular sensible objects, do convey into the mind several distinct perceptions of things, according to those various ways wherein those objects do affect them ; and thus we come by those ideas we have of yellow, white, heat, cold, soft, hard, bitter, sweet, and all those which we call sensible qualities...
Стр. 85 - Let us then suppose the mind to be, as we say, white paper, void of all characters, without any ideas: — How comes it to be furnished? Whence comes it by that vast store which the busy and boundless fancy of man has painted on it with an almost endless varíerv? Whence has it all the materials of reason and knowledge? To this I answer, in one word, from EXPERIENCE.
Стр. 86 - This source of ideas every man has wholly in himself; and though it be not sense, as having nothing to do with external objects, yet it is very like it, and might properly enough be called internal sense.
Стр. 134 - Flow thro' our deeds and make them pure, That we may lift from out of dust A voice as unto him that hears, A cry above the conquer' d years To one that with us works, and trust, With faith that comes of self-control, The truths that never can be proved Until we close with all we loved, And all we flow from, soul in soul.
Стр. 465 - The royal feast was done; the King Sought some new sport to banish care, And to his jester cried: "Sir Fool, Kneel now, and make for us a prayer!" The jester doffed his cap and bells, And stood the mocking court before; , They could not see the bitter smile Behind the painted grin he wore. He bowed his head, and bent his knee Upon the monarch's silken stool; His pleading voice arose: "O Lord, Be merciful to me, a fool! 'No pity, Lord, could change the heart From red with wrong to white as wool: The...
Стр. 466 - These clumsy feet, still in the mire, Go crushing blossoms without end ; These hard, well-meaning hands we thrust Among the heart-strings of a friend. "The ill-timed truth we might have kept — Who knows how sharp it pierced and stung The word we had not sense to say — Who knows how grandly It had rung.
Стр. 97 - In reality, there is no part of matter that does ever, by its sensible qualities, discover any power or energy, or give us ground to imagine that it could produce any thing, or be followed by any other object which we could denominate its effect.
Стр. 97 - When we look about us towards external objects, and consider the operation of causes, we are never able, in a single instance, to discover any power or necessary connection — any quality, which binds the effect to the cause, and renders the one an infallible consequence of the other. We only find, that the one does actually, in fact, follow the other.