The Journal of speculative philosophy: Ed. by Wm. T. Harris. microform, Volume 6[etc.] D. Appleton, 1872 - Philosophy |
From inside the book
Results 1-5 of 34
Page 3
... distinction of the Ego from itself is involved . Any arc of the entire circular activity of thinking may be made the object of consciousness , and , according to its extent and completeness , the depth and generality of the idea , which ...
... distinction of the Ego from itself is involved . Any arc of the entire circular activity of thinking may be made the object of consciousness , and , according to its extent and completeness , the depth and generality of the idea , which ...
Page 17
... distinction by raising Him from the ob- scurity of that which is experienced and felt with all the eneies of heart and soul to the dignity of a concept as an object of pure Thought . - Nature and Humanity are alike subject to this ...
... distinction by raising Him from the ob- scurity of that which is experienced and felt with all the eneies of heart and soul to the dignity of a concept as an object of pure Thought . - Nature and Humanity are alike subject to this ...
Page 21
... distinction between contrary to and above reason is a sophism as here used . If the doctrine of the Trinity be fairly presented , it is directly contrary to rea- son as that term is commonly used . The true answer is that its being ...
... distinction between contrary to and above reason is a sophism as here used . If the doctrine of the Trinity be fairly presented , it is directly contrary to rea- son as that term is commonly used . The true answer is that its being ...
Page 23
... Distinction . All distinction originates in relation , and its first or imme- diate form is identity and difference , in which these are pos- ited abstractly , or held as true in separation . This is the view of common sense and formal ...
... Distinction . All distinction originates in relation , and its first or imme- diate form is identity and difference , in which these are pos- ited abstractly , or held as true in separation . This is the view of common sense and formal ...
Page 24
... distinction is self - distinc- tion , and this also is the only true identity . The immediate form of self - determination is contradiction . A is A , but ( also ) A is not A ; the non - being of A as A is its true being . But since A ...
... distinction is self - distinc- tion , and this also is the only true identity . The immediate form of self - determination is contradiction . A is A , but ( also ) A is not A ; the non - being of A as A is its true being . But since A ...
Common terms and phrases
absolute abstract activity affirms antithesis appears Aristotle assertion becomes Brutus Cæsar called causality cause character cognition conception consciousness constitute contemplation contradiction culture determined dialectic method doctrine Education empiricism essence ethical existence experience expression external fact faculty force freedom German Hegel Hegelian Hence honor human idea ideal identity immediate individual infinite J. G. FICHTE judgment Julius Cæsar Kant knowledge Logical Investigations matter means merely metaphysics mind moral nations nature necessary necessity negation negative object opposite Pantheism Parmenides particular perception person phenomena Phenomenology Philosophy Plato Portia positive possible present principle priori produces Prussia pure reality realization reason relation religion result sciousness Secret of Hegel self-consciousness sensation sense sensuous Shylock Spinozism spirit stand-point sublate syllogism synthetic things thinking thought tion true truth unity universal Universology vidual whole words
Popular passages
Page 246 - How that might change his nature, there's the question. It is the bright day that brings forth the adder; And that craves wary walking. Crown him? — That; — And then, I grant, we put a sting in him, That at his will he may do danger with.
Page 136 - It blesseth him that gives, and him that takes : 'Tis mightiest in the mightiest ; it becomes The throned monarch better than his crown. His sceptre shows the force of temporal power, The attribute to awe and majesty, Wherein doth sit the dread and fear of kings ; But mercy is above this sceptred sway : It is enthroned in the hearts of kings, It is an attribute to God himself, And earthly power doth then show likest God's, When mercy seasons justice.
Page 247 - tis a common proof That lowliness is young ambition's ladder, Whereto the climber.upward turns his face; But when he once attains the upmost round, He then unto the ladder turns his back, Looks in the clouds, scorning the base degrees By which he did ascend. So Caesar may. Then lest he may, prevent.
Page 246 - It must be by his death : and, for my part, I know no personal cause to spurn at him, But for the general. He would be crown'd : — How that might change his nature, there's the question : It is the bright day that brings forth the adder ; And that craves wary walking.
Page 320 - It can therefore be said that this content is the exposition of God as he is in his eternal essence before the creation of nature and a finite mind.
Page 137 - That, in the course of justice, none of us Should see salvation: we do pray for mercy; And that same prayer doth teach us all to render The deeds of mercy.
Page 251 - This was the noblest Roman of them all; All the conspirators save only he Did that they did in envy of great Caesar; He only, in a general honest thought, And common good to all, made one of them. His life was gentle, and the elements So mix'd in him that Nature might stand up And say to all the world, 'This was a man!
Page 249 - Here comes his body, mourned by Mark Antony: who, though he had no hand in his death , shall receive the benefit of his dying, a place in the commonwealth ; As which of you shall not ? With this I depart ; That, as I slew my bes't lover" for the good of Rome, I have the same dagger for myself, when it shall please my country to need my death.
Page 245 - My country — may she ever be right; but, right or wrong, my country.
Page 288 - We have no knowledge of anything but phenomena ; (and our knowledge of phenomena is relative not absolute.) We know not the essence nor the real mode of production of any fact, but only its relations to other facts in the way of succession, or of similitude. These relations are constant, that is, always the same in the same circumstances. The constant resemblances which link phenomena together and the constant sequences which unite them as antecedent and consequent, are termed their laws. The laws...