Geschichte der Philosophie, Volume 12F. Perthes, 1853 - Philosophy |
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Common terms and phrases
allgemeinen Außenwelt Begriffe Berkeley besonders Bewegung Bewußtsein c'est Cartesianischen chen Condillac daher denken dieſe Dinge disc einander Eindruck Einfluß Empfindung Entwicklung Erdm Erfahrung erkennen Erkenntniß erklären Erscheinungen erst ewigen fich find finnlichen Geist geistigen Geschöpfe Geseze Gewohnheit giebt Gott große Grund Grundsäge Helmont hierin Holbach Hume Ideen indem Kenntniß knowl könnte Körper Körperwelt Kraft l'homme laſſen läßt Leben Lehre Leibniz Leidenschaften lichen ließ Locke Macht Materie Mathematik Menschen menschlichen Metaphysik Monaden Monadologie Montesquieu Moral muß müſſen Natur Naturalismus Nominalismus Nothwendigkeit Nouv Philosophie praktischen Princip Rationalismus Reflection ſei ſein ſeine sensations Senſualismus ſich ſie Sinne Siris soll ſondern Substanz System Thätigkeit Thatsachen Theile Théod theosophischen Unendliche unſere unsere Gedanken unserer Seele unserm unterscheiden Untersuchungen ursachliche Verbindung Urtheil Verhältniß Vernunft verschiedenen Verstand Verworrenheit Vollkommenheit Vorstellungen wahre Wahrheit wärend Weise weiß Welt wenig Wesen Willen Wirkungen wiſſen Wiſſenſchaft wohl Zweifel zwiſchen
Popular passages
Page 581 - Whatever is fitted in any sort to excite the ideas of pain and danger, that is to say, whatever is in any sort terrible, or is conversant about terrible objects, or operates in a manner analogous to terror, is a source of the sublime; that is, it is productive of the strongest emotion which the mind is capable of feeling.
Page 327 - But there is nothing in a number of instances, different from every single instance, which is supposed to be exactly similar; except only, that after a repetition of similar instances, the mind is carried by habit, upon the appearance of one event, to expect its usual attendant, and to believe that it will exist.
Page 629 - Chacun de nous met en commun sa personne et toute sa puissance sous la suprême direction de la volonté générale; et nous recevons en corps chaque membre comme partie indivisible du tout.
Page 320 - I may venture to affirm of the rest of mankind that they are nothing but a bundle or collection of different perceptions, which succeed each other with an inconceivable rapidity, and are in a perpetual flux and movement.
Page 319 - If any impression gives rise to the idea of self, that impression must continue invariably the same, thro' the whole course of our lives; since self is supposed to exist after that manner. But there is no impression constant and invariable.
Page 331 - As nature has taught us the use of our limbs, without giving us the knowledge of the muscles and nerves, by which they are actuated; so has she implanted in us an instinct, which carries forward the thought in a correspondent course to that which she has established among external objects; though we are ignorant of those powers and forces, on which this regular course and succession of objects totally depends.
Page 309 - As to those impressions which arise from the senses, their ultimate cause is, in my opinion, perfectly inexplicable by human reason, and 'twill always be impossible to decide with certainty whether they arise immediately from the object, or are produced by the creative power of the mind, or are derived from the Author of our being.
Page 331 - Here, then, is a kind of pre-established harmony between the course of nature and the succession of our ideas; and though the powers and forces by which the former is governed be wholly unknown to us, yet our thoughts and conceptions have still, we find, gone on in the same train with the other works of nature.
Page 250 - That neither our thoughts, nor passions, nor ideas formed by the imagination, exist without the mind is what everybody will allow. And to me it seems no less evident that the various sensations or ideas imprinted on the Sense, however blended or combined together (that is, whatever objects they compose), cannot exist otherwise than in a mind perceiving them. I think an intuitive knowledge may be obtained of this, by any one that shall attend to what is meant by the term exist when applied to sensible...
Page 98 - Mais la connaissance des vérités nécessaires et éternelles est ce qui nous distingue des simples animaux et nous fait avoir la raison et les sciences, en nous élevant à la connaissance de nousmêmes et de Dieu. Et c'est ce qu'on appelle en nous Ame raisonnable ou Esprit.