Summary of your 'study carrel' ============================== This is a summary of your Distant Reader 'study carrel'. The Distant Reader harvested & cached your content into a collection/corpus. It then applied sets of natural language processing and text mining against the collection. The results of this process was reduced to a database file -- a 'study carrel'. The study carrel can then be queried, thus bringing light specific characteristics for your collection. These characteristics can help you summarize the collection as well as enumerate things you might want to investigate more closely. Eric Lease Morgan May 27, 2019 Number of items in the collection; 'How big is my corpus?' ---------------------------------------------------------- 150 Average length of all items measured in words; "More or less, how big is each item?" ------------------------------------------------------------------------------------ 7305 Average readability score of all items (0 = difficult; 100 = easy) ------------------------------------------------------------------ 68 Top 50 statistically significant keywords; "What is my collection about?" ------------------------------------------------------------------------- 84 God 83 man 64 thing 47 life 47 good 46 nature 46 great 34 Plato 31 world 31 mind 29 reason 26 Aristotle 25 time 25 idea 24 form 22 Mr. 22 Christianity 19 Socrates 18 Greek 17 soul 17 object 17 Kant 17 England 16 like 16 german 15 truth 15 philosophy 15 human 15 cause 14 Schopenhauer 14 Paris 14 Footnote 13 art 12 work 12 power 11 true 11 principle 11 footnote 11 fact 11 experience 11 Philosophy 10 law 10 James 9 science 9 christian 9 body 9 Republic 9 Nature 9 Locke 9 Hegel Top 50 lemmatized nouns; "What is discussed?" --------------------------------------------- 41446 man 28266 thing 18630 idea 18613 nature 18143 life 16004 mind 15567 time 13567 world 13400 part 13263 object 13159 reason 11727 body 10772 soul 10666 nothing 10391 sense 10033 fact 10032 one 9939 power 9892 truth 9683 way 9664 word 9630 principle 9404 form 9338 knowledge 9016 philosophy 8965 matter 8898 p. 8871 law 8701 cause 8447 thought 8213 case 7990 other 7967 action 7683 existence 7570 work 7558 order 7068 being 6878 place 6798 pleasure 6775 experience 6727 science 6712 relation 6586 art 6342 point 6229 kind 6204 name 6136 view 6113 something 6039 question 5941 opinion Top 50 proper nouns; "What are the names of persons or places?" -------------------------------------------------------------- 96986 _ 11490 God 10873 Plato 8429 Greek 6309 Footnote 4821 Aristotle 3686 kai\ 3206 Sokrates 3122 Socrates 3060 thou 2882 de 2859 i. 2844 s 2364 c. 2256 pp 2215 Mr. 1865 Nietzsche 1857 la 1822 et 1666 De 1637 Nature 1620 ii 1572 M. 1562 n 1481 le 1464 Christianity 1461 b. 1415 . 1371 Republic 1326 James 1293 de\ 1276 I. 1196 Kant 1188 vi 1169 iii 1147 Mill 1106 Bruno 1088 Christ 1076 tô 1075 Diderot 1049 Bergson 1048 Philosophy 1045 heaven 1025 Spencer 1018 England 1001 to\ 984 est 977 IV 947 te 940 II Top 50 personal pronouns nouns; "To whom are things referred?" ------------------------------------------------------------- 137401 it 77414 he 64273 we 47924 i 46221 they 32609 them 27237 you 22885 him 19394 us 13688 itself 12649 himself 10798 me 7572 themselves 4753 she 3377 ourselves 3271 one 2172 myself 1991 her 1005 yourself 912 herself 864 thee 715 thyself 388 oneself 297 yours 222 mine 204 theirs 190 ours 138 his 132 ii 57 ye 47 je 33 oi 30 yourselves 28 ourself 22 hers 20 ''em 15 iv 14 thy 14 thou 13 whereof 10 ce 10 ''s 8 i._--you 7 to/ 7 ti 7 pappenheim 6 à 6 whosoever 5 whence 5 s Top 50 lemmatized verbs; "What do things do?" --------------------------------------------- 474758 be 110201 have 40604 do 24688 say 24523 make 15657 give 15451 see 15448 know 13230 take 13200 find 11890 think 10099 become 10011 call 9921 come 8277 seem 7459 go 7183 exist 6952 consider 6832 follow 6645 show 6570 appear 5910 produce 5846 live 5812 mean 5766 suppose 5666 feel 5645 speak 5492 let 5401 believe 5095 bring 5048 accord 4808 understand 4554 remain 4418 form 4396 write 4282 pass 4184 put 4144 use 4115 regard 4081 leave 4062 conceive 3975 look 3778 begin 3775 bear 3721 tell 3702 prove 3616 admit 3613 possess 3609 lead 3600 hold Top 50 lemmatized adjectives and adverbs; "How are things described?" --------------------------------------------------------------------- 95929 not 30089 so 28817 other 28661 more 27763 only 19303 same 17840 great 15663 such 15502 good 15216 then 14952 own 14858 most 14387 first 13456 well 13429 even 13212 very 13116 as 12657 also 11341 now 10822 therefore 10714 true 10524 much 9995 many 9769 thus 9604 human 8968 far 8530 never 8525 different 7790 here 7781 certain 7542 up 7483 always 7257 general 7189 still 7032 out 7022 less 6946 natural 6778 long 6705 just 6482 however 6440 new 6370 high 6133 too 5857 little 5659 ever 5522 real 5451 common 5349 yet 5213 particular 5191 present Top 50 lemmatized superlative adjectives; "How are things described to the extreme?" ------------------------------------------------------------------------- 3518 least 3050 good 2760 most 2311 great 2248 high 462 low 417 early 416 bad 390 strong 352 small 300 deep 267 simple 259 Most 246 manif 233 near 222 noble 201 slight 183 late 165 large 154 fine 142 wise 133 pure 111 happy 108 clear 107 true 105 wide 105 old 80 fair 76 common 75 fit 74 full 72 long 68 short 66 mean 66 close 63 easy 61 dear 55 weak 55 rich 55 eld 53 sure 47 rare 45 innermost 43 l 42 hard 42 able 40 lofty 38 minute 38 e 37 young Top 50 lemmatized superlative adverbs; "How do things do to the extreme?" ------------------------------------------------------------------------ 12098 most 503 well 407 least 21 goethe 11 worst 10 near 10 long 9 hard 8 sayest 8 highest 6 soon 5 greatest 4 farthest 3 oldest 3 lookest 3 fast 2 ¦ 2 widest 2 wakest 2 surest 2 remainest 2 rejectest 2 quick 2 lest 2 latest 1 ê(gei 1 where 1 warmest 1 tremblest 1 smallest 1 s''est 1 meanest 1 me,[25 1 limitest 1 lightest 1 l''est 1 hearest 1 fullest 1 firmest 1 enviest 1 easiest 1 deepest 1 comprehendest 1 close 1 cleverest 1 askest 1 -the Top 50 Internet domains; "What Webbed places are alluded to in this corpus?" ---------------------------------------------------------------------------- 8 www.gutenberg.org 4 archive.org 2 www.hti.umich.edu 2 www.freeliterature.org 1 gallica.bnf.fr Top 50 URLs; "What is hyperlinked from this corpus?" ---------------------------------------------------- 2 http://www.freeliterature.org 2 http://archive.org 1 http://www.hti.umich.edu/m/moagrp/ 1 http://www.hti.umich.edu/cgi/t/text/text-idx?c=moa;idno=AJF2939.0001.001 1 http://www.gutenberg.org/files/52945/52945-h/52945-h.htm 1 http://www.gutenberg.org/files/52945/52945-h.zip 1 http://www.gutenberg.org/files/34283/34283-h/34283-h.htm 1 http://www.gutenberg.org/files/34283/34283-h.zip 1 http://www.gutenberg.org/ebooks/40438 1 http://www.gutenberg.org/ebooks/40437 1 http://www.gutenberg.org/ebooks/40436 1 http://www.gutenberg.org/ebooks/40435 1 http://gallica.bnf.fr 1 http://archive.org/details/reformedlogicsys00mclarich 1 http://archive.org/details/egotismingerman00santuoft Top 50 email addresses; "Who are you gonna call?" ------------------------------------------------- 2 ccx074@pglaf.org 2 ccx074@coventry.ac.uk 1 magicjon@ic24.net Top 50 positive assertions; "What sentences are in the shape of noun-verb-noun?" ------------------------------------------------------------------------------- 266 _ is _ 160 nothing is more 146 man is not 100 _ see _ 94 god is not 93 man does not 88 one is not 85 one does not 78 _ are _ 71 _ is not 70 life is not 64 things are not 60 mind is not 60 plato does not 55 soul is not 54 ideas are not 52 men are not 52 soul does not 50 men do not 50 nature is not 49 truth is not 47 _ know _ 44 knowledge is not 44 things do not 43 object is not 43 world is not 42 god does not 40 _ be _ 40 _ do _ 37 reason is not 36 philosophy is not 36 thing is not 31 nature does not 30 nothing is so 30 one has ever 29 _ was _ 29 body does not 29 body is not 28 matter is not 28 men are so 28 mind does not 28 plato did not 27 soul is immortal 26 plato is not 25 man is more 25 things are good 23 god is nothing 22 _ does not 22 idea is not 22 life is so Top 50 negative assertions; "What sentences are in the shape of noun-verb-no|not-noun?" --------------------------------------------------------------------------------------- 26 _ is not _ 15 god is not only 6 life is not worth 6 mind is not only 5 god is no more 5 man does not always 5 man is not more 5 things are not so 5 words have no meaning 4 body is no longer 4 god is no longer 4 ideas are not always 4 ideas are not capable 4 ideas are not only 4 life is no more 4 man has no other 4 man is no better 4 man is not only 4 man is not so 4 mind feels no difference 4 nature is not so 4 plato was not merely 4 time has not yet 3 _ does not necessarily 3 _ is no longer 3 bodies are no more 3 bodies are not more 3 god is no god 3 life is no longer 3 life is not merely 3 man has no idea 3 man has no right 3 man is no more 3 man is not better 3 man is not free 3 man is not happy 3 man was not likely 3 men are not free 3 mind has no power 3 mind is not capable 3 nature has not so 3 nature is not more 3 philosophy is no longer 3 plato was not only 3 soul is not more 3 thing is not good 3 world is no more 3 world is not merely 2 _ are not _ 2 _ do not _ Sizes of items; "Measures in words, how big is each item?" ---------------------------------------------------------- 405703 45851 320433 15000 255041 40438 243494 58559 230430 40435 226313 4705 217538 40437 208894 40436 160751 53792 159991 29869 150381 10615 149221 39977 149212 47025 145079 36208 142715 26163 138002 8910 130705 53791 125915 33727 125242 10616 125062 38091 121939 39964 121781 8909 121384 31205 120964 14636 114597 33411 114569 46901 114253 8438 112771 42932 112479 40307 110929 42968 109316 25788 109007 12699 108829 42931 107802 38907 102347 26659 99951 22797 99684 9306 99174 15098 97337 19610 94320 27597 92083 53622 91573 23640 88591 3800 86807 18569 86608 10846 85931 17522 82511 42930 82109 49316 78483 39002 77947 54860 76378 15877 75947 11984 75729 10378 73125 1572 72419 2680 70974 1177 70631 26842 68239 14657 66483 20768 66190 39065 64156 4363 63167 18819 63050 5683 62321 5652 62290 51710 62199 10661 61559 17771 60789 20500 59830 6920 59621 1672 58770 5717 57986 9662 57942 16835 56906 52090 56554 32547 56285 17490 55801 38226 53085 1616 53016 16833 52811 5116 52363 13726 51507 7495 51429 52945 51389 40089 48275 17556 47304 3150 46883 1347 46075 16831 46035 10715 45691 1735 45601 1744 45447 44949 43762 30866 43378 14328 43005 1658 41631 55317 41537 34283 40052 9304 39282 10214 38488 10741 38382 1636 37805 10714 37425 47588 37377 4723 37205 38145 37140 48431 36644 4724 36507 19817 36232 1687 36035 4583 35214 48495 34224 19322 33768 5621 32810 1600 32667 990 32419 10739 30879 5682 30668 10732 30560 2526 30076 10731 29588 10833 27761 11224 27604 19833 27190 47136 26789 14357 26737 42208 24814 29478 24601 15268 24159 16712 23732 46759 23587 37552 23065 59 22594 971 22294 1643 21869 1580 21080 1598 19552 38283 19466 18267 18154 31941 17922 7514 16594 9199 16304 42933 14701 20887 14346 919 12604 29033 12557 1579 12295 1584 12073 16306 10640 20137 9242 1642 Readability of items; "How difficult is each item to read?" ----------------------------------------------------------- 87.0 1177 85.0 1584 84.0 42933 84.0 10661 84.0 1579 83.0 14328 83.0 55317 83.0 1643 83.0 1642 82.0 52090 81.0 38091 81.0 5621 81.0 1672 81.0 1598 80.0 13726 80.0 4724 80.0 15877 80.0 1735 79.0 2680 79.0 1744 79.0 1687 78.0 40307 78.0 3800 78.0 971 77.0 18569 77.0 40436 77.0 6920 77.0 990 76.0 19833 76.0 919 76.0 1616 75.0 22797 75.0 23640 75.0 37552 75.0 1636 75.0 12699 74.0 33411 74.0 19817 74.0 40437 74.0 40438 74.0 46759 74.0 45851 74.0 1658 73.0 47136 73.0 17490 73.0 16831 73.0 32547 73.0 18267 73.0 16306 73.0 17556 73.0 40435 72.0 7514 72.0 7495 72.0 29478 72.0 1580 71.0 46901 71.0 10846 71.0 10732 71.0 2526 71.0 10715 71.0 47588 71.0 1600 70.0 42930 70.0 15098 70.0 5717 69.0 10731 69.0 14636 69.0 10714 69.0 39065 69.0 19322 69.0 5116 69.0 47025 68.0 36208 68.0 42931 68.0 42932 68.0 53622 68.0 38226 68.0 49316 68.0 10615 68.0 14657 68.0 19610 68.0 8438 67.0 4723 67.0 10741 67.0 20137 67.0 25788 67.0 26659 67.0 20768 67.0 16835 67.0 27597 67.0 10616 67.0 10739 66.0 20500 66.0 9304 66.0 48495 65.0 10833 65.0 44949 65.0 52945 65.0 14357 65.0 31205 65.0 11984 64.0 38145 63.0 48431 63.0 3150 63.0 38283 63.0 4363 63.0 1572 62.0 38907 62.0 39964 62.0 18819 62.0 17522 61.0 51710 61.0 5652 61.0 26163 60.0 26842 60.0 1347 60.0 34283 60.0 53791 59.0 4583 59.0 42208 59.0 9306 58.0 53792 58.0 17771 58.0 9662 58.0 15268 58.0 31941 57.0 10214 57.0 4705 57.0 58559 57.0 29033 56.0 16712 56.0 33727 56.0 9199 56.0 30866 55.0 15000 55.0 39002 55.0 42968 55.0 20887 54.0 39977 54.0 40089 53.0 29869 52.0 10378 51.0 16833 51.0 5682 50.0 8909 50.0 11224 48.0 8910 47.0 54860 46.0 5683 41.0 59 Item summaries; "In a narrative form, how can each item be abstracted?" ----------------------------------------------------------------------- 10214 Of all the dogmas of Plato, that concerning the first principle of things subsistence of the things of which it is the principle or cause. Plato, venerably preserving his ineffable exemption from all things, and energy, a multitude of divine natures, according to Plato, immediately In short, with respect to every thing self-subsistent, the summit this with great propriety; for all divine natures, and such things as gods, but Plato in the second place receiving an all-perfect science of nature, but in the first and most excellent causes of all things, which These forms beheld in divine natures possess a fabricative power, but according to nature or art should be prior to the things produced; but life, intellect, soul, nature and body depending; monads suspended from motive of all bodies; it follows that nature must be the cause of things through this the soul, according to Plato, becomes divine, and in another 10378 MORAL INFLUENCES IN EARLY YOUTH--MY FATHER''S CHARACTER AND OPINIONS English Government_, a book of great merit for its time, and which he though for a long time only on minor points, and making his opinion and it fixed my opinion and feeling from that time forward. He thought human life a poor thing at best, At this time Mr. Bentham passed some part of every year at Barrow Green House, in a of my father, a tyro in the great subjects of human opinion; but he thought extreme opinions, in politics and philosophy, were weekly much time to write, and when written come, in general, too slowly into opinions on the great subjects of thought, but for proving to his own My father''s tone of thought and feeling, I now felt myself at a great work, at that time, greatly in advance of the public mind), I wrote for 10615 these means, they come to frame in their minds an idea men have of a motion and rest, are equally clear and positive ideas in the mind; looks on it, cause as clear and positive idea in his mind, as a man ideas of their own minds, cannot much differ in thinking; however they Whether these several ideas in a man''s mind be made by certain motions, thoughts towards the original of men''s ideas, (as I am apt to think they knowledge the mind has of things, by those ideas and appearances which together; and as to the minds of men, where the ideas of these actions the mind of things that do exist, by ideas of those qualities that are to the existence of things, or to any idea in the minds of other idea in my mind, without thinking either that existence, or the name MAN 10616 use of by men as the signs of their ideas; not by any natural connexion of names to things, that the mind should have distinct ideas of the making another understand by words what idea the term defined stands idea the word light stands for no more known to a man that understands refers the ideas it makes to the real existence of things, but puts such mind makes those abstract complex ideas to which specific names are Besides words which are names of ideas in the mind, there are a great particular thing agree to his complex idea expressed by the name man: evident, that there are few names of complex ideas which any two men use As the ideas men''s words stand for are of different sorts, so the way of general certain propositions concerning man, standing for such an idea. man''s reasoning and knowledge is only about the ideas existing in his 10661 one man will not see the use of things which are and which happen: Philosophy does not propose to secure for a man any external thing. then, when a man sustains damage and does not obtain good things, that which we have been busied are in no man''s power; and the things which Can then a man think that a thing is useful city, then the man too perishes: and in this consist the great things. God. Against (or with respect to) this kind of thing chiefly a man should For that there are three things which relate to man--soul, body, and this or that man may act according to nature, for that is a thing which does good to another, but that a man''s opinions about each thing, is about all these things; no man has power over me. every man who has the power over the things which another person wishes 10714 A man''s style shows the _formal_ nature of all his thoughts--the really great writer tries to express his thoughts as purely, clearly, whilst a man should, if possible, think like a great genius, he should An author who writes in the prim style resembles a man who dresses thought into few words stamps the man of genius. Good writing should be governed by the rule that a man can think only The man who thinks for himself, forms his own opinions and learns the thinks for himself creates a work like a living man as made by Nature. For the work comes into being as a man does; the thinking mind is opinion recorded in the works of great men who lived long ago. If a man wants to read good books, he must make a point of avoiding thoughtful work, a mind that can really think, if it is to exist and 10715 after the pleasures of life and finds himself their dupe; the wise man way of happiness than any form of practical life, with its constant it may be said that solitude is the original and natural state of man, In making his way through life, a man will find it useful to be ready People of similar nature, on the other hand, immediately come to feel In the great moments of life, when a man decides upon In this way the earliest years of a man''s life lay the foundation of But why is it that to an old man his past life appears so short? that time of life a man can make more out of the little that he knows. man''s life; and yet often, in the one case no less than in the other, At that time of life, _what a man has in himself_ is of 10731 wrong--_per fas et nefas_.[1] A man may be objectively in the right, other words, the art of attaining the appearance of truth, regardless the proposition alleged to be true, now gives way to the interests of makes no difference whatever to the objective truth of the matter. propositions that are not true, should your opponent refuse to admit but true for your opponent, and argue from the way in which he thinks, an objective and universally valid character; in that case my proof is beauty in a work of art, as it is its truth which produces the that the _idea_, and, consequently, the beauty of a work of art, exist feeling of the truth of the saying, that a man shows what he is by the For if a man is intelligent, he feels pain The man of intellect or genius, on the other hand, has more of the 10732 desires to reach old age; in other words, a state of life of which it life are made much worse for man by the fact that death is something man, on the other hand, manages to make so-called natural death the But the fact is that man attains the natural term of years just as The brute is much more content with mere existence than man; the plant This vanity finds expression in the whole way in which things exist; life when his misfortunes become too great; the bad man, also, when natures--men who really think and look about them in the world, and many a man has _a degree of existence_ at least ten times as high as general nature of it perfectly well; I mean, the kind of thing that is A man sees a great many things when he looks at the world for himself, 10739 the man who exercises it acts in direct conflict with the world of applies to that original and abstract Right, which a man possesses as If it were Right that ruled in the world, a man would have done enough wise free, every man''s individual character is to be regarded as a own way, represented the individuality of a man as a free act.[1] He In regard to this _a priori_ nature of moral character there is matter Since every single action of a man''s life seems to possess the freedom which character is successively placed, every man''s course of life needful to regard a man''s existence and being as itself the work of requires a man to come into the world as a moral blank, so that, in Since _a man does not alter_, and his _moral character_ remains What I mean is that the good-natured man is almost as 10741 pre-eminently strong; a man placed like this will never feel happy all great development in man, whose intellect is Nature''s crowning point, knowledge, this intellectual life, like a slowly-forming work of art, The ordinary man places his life''s happiness in things external to the latter point of view, to be _a man of honor_ is to exercise what The feelings of honor and shame exist in every man who is not utterly Honor, therefore, means that a man is not _Official honor_ is the general opinion of other people that a man who military honor, in the true sense of the word, the opinion that people the man who is insulted remains--in the eyes of all _honorable application of the principle of honor: the man who recognized no human As a general rule, the longer a man''s fame is likely to last, the The truth is that a man is made happy, not by fame, 10833 any religion which looked upon the world as being radically evil endeavored to present his view of two of the great religions of the various religions are only various forms in which the truth, which taken but the world and humanity at large, religion must conform to the Religion must not let truth appear in its naked form; or, to use a pressure put upon philosophy by religion at all times and in all places. impossible by the natural differences of intellectual power between man you want to form an opinion on religion, you should always bear in mind agree in placing at not more than some hundred times the life of a man fundamental truth that life cannot be an end-in-itself, that the true are a means of awakening and calling out a man''s moral nature. Christianity makes between man and the animal world to which he really 10846 Marcus Annaeus Seneca, the father of the philosopher, was by rank a power of life or death rested in his father''s hands; he had no freedom, Of Marcus Annaeus Seneca, the father of our philosopher, we know few ordinary wants of life, I often longed to leave school a poor man. The personal notices of Seneca''s life up to the period of his manhood and that the line of Seneca, like that of so many great men, became To a man who, like Seneca, aimed at being not only "Seneca," says Niebuhr, "was an accomplished man of the world, who and the many shortcomings of Seneca''s life and character to the fact "The world knows nothing of its greatest men." Seneca Seneca (_Letter_ 20): "_He is a high-souled man who sees riches spread life, in his old age for a noble death.[59] And let us not forget, that 11224 of things upon their happiness, the principle of utility, or as Bentham Greatest Happiness Principle, holds that actions are right in proportion feeling of moral obligation to prefer it, that is the more desirable standard of morality, and of the very meaning of the words right and the supreme law of morals, I answer, that an utilitarian who believes in happiness is desirable, except that each person, so far as he believes pain, but that the will is a different thing from desire; that a person Justice, only a particular kind or branch of general utility, and think we think that a person is bound in justice to do a thing, it is an the term appeared generally to involve the idea of a personal right--a right in some person, correlative to the moral obligation--constitutes not place the distinction between justice and morality in general where principle of utility, if it be not that ''happiness'' and ''desirable'' are 1177 for, said he, the gods know best what good things are--to pray for gold Ant. Socrates, for my part, I believe you to be a good and upright man; Soc. And would it not seem to be a base thing for a man to be affected Soc. I mean this, that, given a man knows what he needs to provide, Well, but (answered Socrates) if you ask me whether I know of any good Soc. Yes, to be sure; and by the same showing things may be good and Soc. Well, but there are a good many other things which people Soc. And does any man honour the gods otherwise than he thinks he ought? Soc. It would seem that he who knows what things are lawful (20) as Soc. May I ask, does it seem to you possible for a man to know all the 11984 as an absolute mind that makes the partial facts by thinking them, a finite thing, to be an object for the absolute; and on the part of we use the word ''content'' here, we see that the absolute and the world The absolute and the world are one fact, I said, when materially world, that the philosophy of the absolute, so far as insight and supposed world of absolute reality is asserted both by Bradley and terms of the pluralistic vision of things far more naturally than in reason in things which makes certain combinations logically will have been in point of fact the sort of world which the absolute finite, the whole of reality (the absolute idea, as Hegel calls it) is insulators in logic as much as they like, but in life distinct things whole finite universe each real thing proves to be many differents when things are taken in their absolute reality. 12699 For a female child, let the woman lie on her left side, strongly The signs are pains in the lower parts of the body and head, humours, other child, as soon as it comes forth out of the womb, the midwife must As soon as the midwife hath in this manner drawn forth the child, let of the natural and vital blood into the body of the child by its navel; But if the woman be in years with her first child, let her lower parts let the woman drink it very hot, and it will in a little time bring away The right and natural birth is when the child comes with its head first; Though some may think it a natural labour when the child''s head come Now this may proceed from a natural cause, for if the man and woman be 1347 of life, the nature of mind and matter, of intelligence and instinct, common-sense and synthetic understanding to return to pure intuition. theories which explain the soul by the body, life by matter, quality this respect analysis by concepts is the natural method of common-sense. the facts and data of common perception, opens a way for critical contact with pure reality, whose essential movement admits no form of life is an immense effort attempted by thought to obtain of matter I. Mr Bergson''s Work and the General Directions of Contemporary Thought. genesis, a genuine action of thought, a work and movement of life by its life and work, knowledge labouring to know itself, fact which much a final object as a direction of thought, a movement of critical risk to knowledge; in fact, says Mr Bergson, ("Matter and Memory", page his thought: a criticism of time under the form in which common-sense 13726 city, of having put that wise man, Socrates, to death. saying the same thing--''Socrates,'' it said, ''apply yourself to and Whereupon Simmias replied, "But, indeed, Socrates, Cebes appears to me "You speak justly," said Socrates, "for I think you mean that I ought to "I do not think," said Socrates, "that any one who should now hear us, "Our souls, therefore," said Socrates, "exist in Hades." "Nothing whatever, I think, Socrates," replied Cebes; "but you appear to "And do all men appear to you to be able to give a reason for the things "Most assuredly, Socrates," said Simmias, "there appears to me to be "But how does it appear to Cebes?" said Socrates; "for it is necessary said, does the soul appear to you to be more like and more nearly "But what," said he, "of all the things that are in man? "It shall be done," said Crito; "but consider whether you have any thing 14328 thee nature''s hid secrets, and thou didst trace for me with thy wand things laid to thy charge whereof thou hast spoken, whether such as Thou hast ceased to know thy own nature. bewildered thy mind that thou hast bewailed thee as an exile, as one happy and powerful; while, because thou hast forgotten by what means the hath come to pass that thou also for awhile hast been parted from thy the boundaries of Fortune''s demesne, when thou hast placed thy head But if thou art content to supply thy wants so far as suffices nature, moreover, lack many good things, is not the happiness men seek in them ''Happy art thou, my scholar, in this thy conviction; only one thing ''Dost thou also call to mind how happiness is absolute good, and add any necessity to the things which thou seest before thy eyes?'' 14357 Basis and Life''s Ideal_, and _The Truth of Religion_, he gives question of human life and thought as mere aspects or manifestations of the relation of the life of man to the material world. important to man, and as his life deepens, religion, science, art, work In investigating the problem of human life, Eucken lays great stress Eucken finds reality existing in the spiritual life, which while neither The two stages of life, then, are present in man--the natural and the should religion play in the life of the spiritual personality? all the limitations of man and the world of experience--a Spiritual Life are inspired by, the Absolute Spiritual Life, that is by God. We cannot discuss fully the relation of human and divine without, too, spiritual life in man, the union of the human and divine, and the nature of man, and in the existence of the spiritual life. 14636 God may exist--Hope the form of faith--Love and suffering--The faith and reason, between life and thought, between spirit and believing either in the immortality of the soul or in God, but he lives that if there exists in a man faith in God joined to a life of purity life, and it is then that the living God is begotten by humanity. of life and feeling, means that my personal consciousness sprang from feel God to be consciousness--that is to say, a person; and because we personal God, in an eternal and universal consciousness that knows and loves us, is to believe that the Universe exists _for_ man. suffering; and if His life, since God lives, is not a process of How can a human soul live and enjoy God eternally without losing its Consciousness, in God; we must needs believe in that other life in order 14657 Greek culture, and Philo finds a symbol of their place in life in the world''s wisdom at Alexandria in his day; and Philo, like the other nations should go up there together, to do worship to the One God. Sparse as are the direct proofs of Philo''s connection with Palestinian intellect, the works of Philo, like the rest of the Hellenistic-Jewish interpretation of Jewish law for the Greek world, and also an ideal the day he sets the law of life that God revealed to His greatest Philo''s life-aim, as we have seen,[187] was to see God in all things philosophical treatment of Jewish tradition, just as Philo''s legal Jewish conception of man''s relation to God. The religious preconceptions of Philo drew him to Plato above all philosophy was banned from Jewish thought, and Philo''s works are not world Philo was "the Jew"; to his own people, "the Alexandrian." Greek philosophers, Philo''s relation to, 48, 52; 15000 ideal status and teaches men to accept a natural life on supernatural much the Life of Reason is a natural thing, a growth that a different the intellect, a faith naturally expressing man''s practical and ideal [Sidenote: Sense and spirit the life of nature, which science ideal products, art, religion, or science; it translates natural ideal is born of the marriage of human nature with experience, happiness tend to take a place in man''s ideal such as its roots in human nature of Reason, having a natural basis, has in the ideal world a creative and true object is no natural being, but an ideal form essentially eternal virtue is a natural excellence, the ideal expression of human life, traditional and ideal object of religion involves giving nature moral authority, to experience, reason, and human nature in the living man. natural world and the mind''s ideals. 15098 hand."[9] And the important thing, as we have said, is that Diderot was affected," he said, in words of which better men that Diderot might Diderot never took the trouble to think of himself as a man of genius, and Diderot after him, ennobled human nature by placing the principle of which apply the principle of relativity to the master-conception of God. Diderot''s argument on this point naturally drew keener attention than ideas and expressions, and that original order, says Diderot, we can to-day ought to admit that Voltaire, Diderot, Rousseau, were the true passing that our good-natured Diderot was the only man of letters who see a man endowed with Diderot''s generous conceptions and high social But Diderot at least had constantly in mind the great work which Diderot''s work, even on great practical subjects, was, no doubt, the [Footnote 83: Pieces given in Diderot''s Works, xx. 15268 Mill and Bentham lived for many years on terms of great intimacy, in was during the last few years of Bentham''s life," said James Mill''s define very clearly the political ground taken by Mr. Mill, Mr. Fonblanque, and those who had then come to be called Philosophical work was "A System of Logic," the result of many years'' previous appeared "Essays on Some Unsettled Questions of Political Economy," great and loving heart, her noble soul, her clear, powerful, original, course of philosophical and political writing on which he entered. man who follows any branch of natural science in this way is almost probably no other examination for which it is necessary to read Mr. Mill''s "Logic" and "Political Economy." This fact affords the most thought and discussion in all political and religious questions it was very greatest work of Mr. Mill,--his ''Political Economy.'' Locke lived 1572 fairest work in the order of nature, and the world became a living soul which is time, having an uniform motion according to number, parted into planets; and he ordered the younger gods to frame human bodies for them the world portions of earth, air, fire, water, hereafter to be returned, In the next place, the gods gave a forward motion to the human body, air, earth, and water are bodies and therefore solids, and solids a briny nature then two half-solid bodies are formed by separating the particles of earth and air, two kinds of globules are formed--one of The gods also mingled natures akin to that of man with other forms and of men, whom God placed in the uttermost parts of the world in return elements which are in number four, the body of the world was created, say, was their nature at that time, and God fashioned them by form and 1579 Laches; and Socrates appears again as the elder friend of the two boys, Socrates asks Lysis whether his father and mother do not love the indifferent, which is neither good nor evil, should be the friend indifferent becomes a friend of the good for the sake of getting rid of unsolved, and the three friends, Socrates, Lysis, and Menexenus, are Yes, he said, your old friend and admirer, Miccus. Yes, I said; but I should like to know first, what is expected of me, Do you mean, I said, that you disown the love of the person whom he says And if so, that which is neither good nor evil can have no friend which itself had become evil it would not still desire and love the good; for, as we were saying, the evil cannot be the friend of the good. now become evil only, and the good was supposed to have no friendship 1580 Socrates of any definition of temperance in which an element of science I ought to know you, he replied, for there is a great deal said about Yes, I said, Charmides; and indeed I think that you ought to excel I said to him: That is a natural reply, Charmides, and I think that he said: My opinion is, Socrates, that temperance makes a man ashamed or Very good, I said; and did you not admit, just now, that temperance is Yes, I said, Critias; but you come to me as though I professed to know asking in what wisdom or temperance differs from the other sciences, and Yes, Socrates, he said; and that I think is certainly true: for he who has this science or knowledge which knows itself will become like the Say that he knows health;--not wisdom or temperance, but the art of 1584 Socrates, as he is younger than either Nicias or Laches, prefers to SOCRATES: And therefore, Laches and Nicias, as Lysimachus and Melesias, SOCRATES: Let us, Nicias and Laches, comply with the request of LACHES: Yes. SOCRATES: And that which we know we must surely be able to tell? LACHES: Indeed, Socrates, I see no difficulty in answering; he is a man NICIAS: I have been thinking, Socrates, that you and Laches are not LACHES: Yes. SOCRATES: Tell him then, Nicias, what you mean by this wisdom; for you NICIAS: I mean to say, Laches, that courage is the knowledge of that NICIAS: Laches does not want to instruct me, Socrates; but having been SOCRATES: What is Laches saying, Nicias? LACHES: Do you, Socrates, if you like, ask him: I think that I have SOCRATES: And courage, my friend, is, as you say, a knowledge of the SOCRATES: Then, Nicias, we have not discovered what courage is. 15877 A man must live conformably to the universal nature, which means, the ruling part; consider thus: Thou art an old man; no longer let this Thou seest how few the things are, the which if a man lays hold of, he does a thing seem to thee to be a deviation from man''s nature, when it must come from such things: but the man has reason, it will be said, and Whatever of the things which are not within thy power thou shalt No man will hinder thee from living according to the reason of thy 8. Let not future things disturb thee, for thou wilt come to them, if it Nature which governs the whole will soon change all things thou according to the nature of the universal; and in a little time thou wilt If a thing is in thy own power, why dost thou do it? 1598 Crito, Cleinias, Euthydemus, Dionysodorus, Ctesippus. and then I said to Cleinias: Here are two wise men, Euthydemus and Certainly, Socrates, said Dionysodorus; our art will do both. Then, Cleinias, he said, those who do not know learn, and not those who Yes, I said, Cleinias, if only wisdom can be taught, and does not But I think, Socrates, that wisdom can be taught, he said. Yes, Euthydemus, said Ctesippus; but in saying this, he says what is Yes, Euthydemus, said Ctesippus; but he speaks of things in a certain CRITO: And do you mean, Socrates, that the youngster said all this? SOCRATES: And does the kingly art make men wise and good? Yes, I said, I know many things, but not anything of much importance. Very true, said Ctesippus; and do you think, Euthydemus, that he ought Why, Socrates, said Dionysodorus, did you ever see a beautiful thing? 1600 the gods, who honour the love of the beloved above that of the lover, is the good, and therefore, in wanting and desiring the beautiful, love wise woman of Mantinea, who, like Agathon, had spoken first of love and Socrates, like Agathon, had told her that Love is a powers of Socrates and his love of the fair, which receive a similar love is of the good, and no man can desire that which he has. Many things were said by Phaedrus about Love in ''And how, Socrates,'' she said with a smile, ''can Love be acknowledged to rejoined, ''are not all men, Socrates, said to love, but only some of nothing.'' ''Then,'' she said, ''the simple truth is, that men love the ''Then if this be the nature of love, can you tell me further,'' she said, Well then, said Eryximachus, if you like praise Socrates. 1616 Socrates replies, that hard is knowledge, and the nature of names is HERMOGENES: Yes. SOCRATES: Then, if propositions may be true and false, names may be true HERMOGENES: Yes. SOCRATES: And will there be so many names of each thing as everybody HERMOGENES: Yes, Socrates, I can conceive no correctness of names other HERMOGENES: Yes. SOCRATES: Then, as to names: ought not our legislator also to know how SOCRATES: And what is the nature of this truth or correctness of names? HERMOGENES: Yes. SOCRATES: The same names, then, ought to be assigned to those who follow SOCRATES: I mean to say that the word ''man'' implies that other animals HERMOGENES: Yes. SOCRATES: Is not mind that which called (kalesan) things by their names, CRATYLUS: Very true, Socrates; but the case of language, you see, is CRATYLUS: Yes. SOCRATES: And the proper letters are those which are like the things? 16306 Jacob Behmen''s books are his best biography. prayer, in praise, and in love to GOD and man. Jacob Behmen''s mind and heart and spiritual experience all combine to besides, Jacob Behmen could not have written a book even if he had tried Behmen and his visions of GOD and Nature and Man were all but literally Jacob Behmen for his answer: ''What is the soul of man in its innermost write on the Incarnation of the Son of GOD would need, says Behmen, an well as in the word of GOD, make Jacob Behmen and William Law and that Behmen''s GOD is, in His inmost Being, most kindred to man, even as Behmen''s teaching on human nature, his doctrine of the heart of man, and happen to open him, Behmen is found teaching that GOD and CHRIST, heaven Jacob Behmen a philosopher, and it was the sinfulness of his own heart 1636 of philosophy to love and to art in general, and to the human soul, will PHAEDRUS: My tale, Socrates, is one of your sort, for love was the theme PHAEDRUS: What do you mean, my good Socrates? PHAEDRUS: I should like to know, Socrates, whether the place is not PHAEDRUS: Now don''t talk in that way, Socrates, but let me have your SOCRATES: Your love of discourse, Phaedrus, is superhuman, simply SOCRATES: Only think, my good Phaedrus, what an utter want of delicacy PHAEDRUS: Yes. SOCRATES: And a professor of the art will make the same thing appear to PHAEDRUS: I quite admit, Socrates, that the art of rhetoric which these SOCRATES: And do you think that you can know the nature of the soul PHAEDRUS: You may very likely be right, Socrates. PHAEDRUS: Yes. SOCRATES: Do you know how you can speak or act about rhetoric in a 1642 Euthyphro replies, that ''Piety is what is dear to the gods, and impiety SOCRATES: A young man who is little known, Euthyphro; and I hardly know EUTHYPHRO: Piety, then, is that which is dear to the gods, and impiety SOCRATES: And further, Euthyphro, the gods were admitted to have EUTHYPHRO: Yes, Socrates, the nature of the differences about which we SOCRATES: And the quarrels of the gods, noble Euthyphro, when they EUTHYPHRO: Yes. SOCRATES: Is not that which is loved in some state either of becoming or EUTHYPHRO: Yes. SOCRATES: And that which is dear to the gods is loved by them, and is in SOCRATES: Then that which is dear to the gods, Euthyphro, is not holy, EUTHYPHRO: Yes. SOCRATES: But that which is dear to the gods is dear to them because it SOCRATES: Then piety, Euthyphro, is an art which gods and men have of 1643 Socrates said that virtue is knowledge, so Spinoza would have maintained MENO: Can you tell me, Socrates, whether virtue is acquired by teaching SOCRATES: When you say, Meno, that there is one virtue of a man, another MENO: Yes. SOCRATES: Then all men are good in the same way, and by participation in MENO: Yes, Socrates; I agree there; for justice is virtue. MENO: Yes. SOCRATES: Do you mean that they think the evils which they desire, to be SOCRATES: And do you really imagine, Meno, that a man knows evils to be MENO: Yes. SOCRATES: Then he who does not know may still have true notions of that MENO: Yes. SOCRATES: Then virtue is profitable? MENO: Yes. SOCRATES: But when we said that a man cannot be a good guide unless he MENO: Yes. SOCRATES: If virtue was wisdom (or knowledge), then, as we thought, it 1658 there is no God, there is no existence of the soul after death.'' For Yes, Socrates, said Cebes, there seems to be truth in what you say. dead, and as has been said of old, some far better thing for the good True, Cebes, said Socrates; and shall I suggest that we converse a There is no escape, Socrates, said Cebes; and to me your argument seems Yes. Then, Simmias, our souls must also have existed without bodies before Yes. Then the soul is more like to the unseen, and the body to the seen? Yes, that is very likely, Cebes; and these must be the souls, not of the Very good, Socrates, said Simmias; then I will tell you my difficulty, soul existed before she took the form and body of man, and was made up thousand of the opposition of the soul to the things of the body. 16712 ignorant of the natural causes which have imposed them on the animal mind, Resting on these clear perceptions, the natural philosophy of Locke falls These two parts of Locke''s natural philosophy, however, are not in perfect the same time, the manner in which the moral world rests upon the natural, mind were at the same time aware that those things did not exist, His moral insight simply vivifies the scene that nature and the sciences finding its natural joy in a new way of life. moral values, the terms of human knowledge were not drawn from the objects As to the soul, which might exist without thinking, Locke still called it experiences _in vacuo_ that led common sense to assume a material world, self-existing world, social and psychological, if not material: and they material world, and is part of the same natural event as the movement of 1672 Polus asks, ''What thing?'' and Socrates answers, An experience or routine SOCRATES: Very good, Callicles; but will he answer our questions? GORGIAS: Yes, Socrates, I do think myself good at that. GORGIAS: I answer, Socrates, that rhetoric is the art of persuasion in POLUS: Yes. SOCRATES: And are not all things either good or evil, or intermediate SOCRATES: Then I was right in saying that a man may do what seems good POLUS: Yes. SOCRATES: Tell me, then, when do you say that they are good and when CALLICLES: Yes. SOCRATES: But he does not cease from good and evil at the same moment, CALLICLES: Yes. SOCRATES: And do you call the fools and cowards good men? CALLICLES: Yes. SOCRATES: Then must we not infer, that the bad man is as good and bad SOCRATES: Yes, Callicles, they were good men, if, as you said at first, 16831 Application, attain to the Knowledge of Natural Things, and so by Natural Things, till at last he perceiv''d the Necessity of acknowledging perceives any thing, he applies himself to the Divine Essence, so as to By this time he began to have the Ideas of a great many things great many_: so that when he came to consider the Properties of things means he perceiv''d, that whereas at first sight, _Things_ had appear''d In like manner he consider''d either Bodies, both Animate and perceiv''d that the Essence of Animals and Plants consisted of a great Contemplation of the Sublunary World, that the true Essence of Body Cause why all things else exist; he was desirous to know by what Means Bodies, and for that reason cannot apprehend any thing else but Body, ''tis impossible, but that when it apprehends any thing whatsoever, word he said, nor knew any thing of his meaning, only he perceiv''d that 16833 M. Comte claims no originality for this conception of human knowledge. Comte''s view of the evolution of human thought, as a when the real character of the positive laws of nature had come to be in general laws, the positive spirit, having now no longer need of the whatever number of different abstract sciences these laws may belong. Comte in the expression, that concrete science relates to Beings, or science, considered as to their relation to the general sum of human philosophic point of view leads us to conceive the study of natural laws Comte''s conception of Positive Philosophy, thought that the proper mode of constructing a positive Social Science must be by deducing it from the general laws of human nature, using the evidence, contradicts the established general laws of human nature; if Comte, regard the Grand Etre, Humanity, or Mankind, as composed, in the 16835 gives to religion, religious idealism, spiritual life, and other similar Eucken''s "spiritual life" on its lower levels. As Eucken invariably presents the truth of religion, the meaning and has formed an independent inner life over against the natural world. fact that Eucken''s meaning of the evolution of spiritual life towards worlds_ is now present in the life of the man. This means that the spiritual life as it presents itself in the reality and need of spiritual life and its over-world, the negation, meaning and value of the union of Nature and Man. So Eucken has once Having come so far in regard to the value and meaning of spiritual life, nature constructs at the same time a new world within the spiritual life aspiring after a religion of spiritual life such as was presented by the to create new spiritual values in the life of the individual and of the 1687 ideas of likeness, unity, and the rest, exist apart from individuals so of other ideas?'' ''Yes, that is my meaning.'' ''And do you suppose the having also measures or parts or numbers equal to or greater or less objects of sense--to number, time, place, and to the higher ideas of I see, Parmenides, said Socrates, that Zeno would like to be not only things partake of both opposites, and be both like and unlike, by reason Certainly not, said Socrates; visible things like these are such as Then, Socrates, the ideas themselves will be divisible, and things which Then in what way, Socrates, will all things participate in the ideas, if idea, parting it off from other things. Because, Socrates, said Parmenides, we have admitted that the ideas are these and the like difficulties, does away with ideas of things and will partake of equality or likeness of time; and we said that the one did 1735 STRANGER: Let us begin by asking whether he is a man having art or not THEAETETUS: Yes. STRANGER: And there is no reason why the art of hunting should not be THEAETETUS: Yes. STRANGER: And animal hunting may be truly said to have two divisions, THEAETETUS: Yes. STRANGER: And this sort of hunting may be further divided also into two THEAETETUS: Yes. STRANGER: And controversy may be of two kinds. THEAETETUS: Yes. STRANGER: Then if, as I was saying, there is one art which includes all THEAETETUS: Yes. STRANGER: And in the soul there are two kinds of evil. THEAETETUS: Yes. STRANGER: And yet he who identifies the name with the thing will be THEAETETUS: Yes. STRANGER: And we shall find this to be generally true of art or the THEAETETUS: Yes. STRANGER: And therefore speaks of things which are not as if they were? 1744 SOCRATES: Philebus is right in asking that question of us, Protarchus. SOCRATES: Let there be no wisdom in the life of pleasure, nor any PROTARCHUS: Truly, Socrates, pleasure appears to me to have had a fall; SOCRATES: Have pleasure and pain a limit, or do they belong to the class SOCRATES: Very good; let us begin then, Protarchus, by asking a PROTARCHUS: But how, Socrates, can there be false pleasures and pains? PROTARCHUS: Yes. SOCRATES: And such a thing as pleasure? PROTARCHUS: Yes. SOCRATES: And pleasure and pain, as I was just now saying, are often PROTARCHUS: Yes. SOCRATES: And must we not attribute to pleasure and pain a similar real SOCRATES: Then if we want to see the true nature of pleasures as a SOCRATES: Very good, and if this be true, then the greatest pleasures SOCRATES: Yes, Protarchus, quite true of the mixed pleasures, which PROTARCHUS: Then what pleasures, Socrates, should we be right in 17490 an honest, well-meaning man, Socrates; but it is certain you know little him nothing." "I believe," said Socrates, "that a man, who has been "How," said Socrates, "you know not this difference between things me." "Why so?" said Socrates; "is it not better to serve a man like you, "It were a scandalous thing," said Socrates to him, "for a man who aims you too," said Socrates, "how to know the good and the bad soldiers that point of them?" "Know you not," said Socrates, "that in all things promise you," said Socrates, "that if you ask me for a good thing that is "I know a great many," said Socrates. another." "Tell me," said Socrates, "can we know who are honest men by believe I do." "And do you think it possible," said Socrates, "to know can a man be wise in things he knows not?" "Then," said Socrates, "men 17522 Languages are not a proper subject for competition with a view to Special necessities of the present time: conflict of advancing knowledge cheerful man works well, and always thinks those things which are good, day hit a happier mean; but to the human mind extremes have generally English Language and Literature (Composition, History, and General such important subjects as Natural Science (Chemistry, Electricity and PHYSICAL or NATURAL SCIENCES, the other relating to LANGUAGES. the study of Latin is found the best means of securing good marks in a modern language, and completed the course of the primary sciences by of the subjective department of human knowledge are, Psychology, Logic, seldom even named among the sciences of mind; I mean human happiness as Under every view, it is a momentous fact, that the man of modern times effectual study of subject-matter, I will take the example of a work on 17556 The following treatise on Sextus Empiricus and Greek Scepticism Maccoll, _The Greek Sceptics from Pyrrho to Sextus_, London, Scepticism makes no dogmatic statements of any kind, Sextus things considered they think without doubt that Sextus belonged part of Sextus to think of starting the Sceptical School in Sextus in discussing this subject calls Scepticism an [Greek: [Greek: dunamis][4] of Scepticism is to oppose the things of ideas of the Sceptical Tropes were original with Aenesidemus, Sceptics, Sextus gives the five Tropes which he attributes to Sextus claims that all things can be included in these Tropes, thing, the [Greek: ataraxia] that the Sceptic desired. since the same things appear different according to the 59 _In what does the Sceptical School differ from the Philosophy _In what does the Sceptical School differ from the Philosophy differ from the Sceptics, perhaps even in saying that all things 17771 animal nature and inspiring to our hearts, something which, like every The whole drift of things presents a huge, good-natured comedy to the forms of life and feeling, to appreciate exotic arts and religions, turn one''s heart and mind away from a corrupt world; it was a summons would have wished him to be, the existent ideal of human nature and continuity of moral traditions; they wish the poetry of life to flow believe that life is not a natural expression of material being, but consciousness of things in general reveals the mind of that man rather mind, truth, person--life is shut out of your heart. existing world to discover, and each thought it possible that its view life, that might perhaps justify its existence; like a philosopher at remains possible merely; so that nothing can ever exist in nature or this moral emphasis in the eternal; nature exists for no reason; and, 18267 philologists worked simply at details, a misunderstanding of the Greeks As a complete entity Greek antiquity has not yet been fully valued · I The false enthusiasm for antiquity in which many philologists live. antiquity really is, philologists would no longer be called in as the of Greek and Roman antiquity: but that these scholars are at the same with Greek and Roman antiquity would be identical with the "science of educational power must be taken by the philologist from antiquity; and their knowledge of Greek and Roman antiquity to bring up youths of of acquittal, must understand three things antiquity, the present time, upon antiquity, should be the most cultured men. youth by means of the culture of antiquity · I could well understand The Greeks as the only people of genius in the history of the world. Christianity antiquity will also be cleared away.--At the present time Gradually all Greek antiquity 18569 been able to produce in our day as great geniuses and as good works as The god whom the Romans called _Deus optimus_, very good, very great, people believed that the Pope''s religion was very good for great lords, make men merit the goodness of God by their virtue. that is good for poor profane people like us; but you who are vice-god there is design, there is an intelligent cause, there exists a God. People present to us as objections the irregularities of the globe, the idea in accordance with human reason, because people reject things that who reads in man''s heart; this idea is too natural, too necessary, to be of time; but in that of nature it must be agreed that all men being born one eye; but sometimes there are men in power who do not want the people "Do you think," said the man from Europe, "that laws and religions are 18819 Hume''s death: but the _Inquiry Concerning the Principles of Morals_ But suppose memory to exist, and that an idea of the first impression is facts of conscious experience; and, if we follow the principle of Hume''s which one idea naturally introduces another." Hume affirms that-Hume''s great effort is to prove that the relation of cause and effect is In fact, in one place, Hume himself has an insight into the real nature In Hume''s words, all simple ideas are copies of simple impressions. memory so good, that if he has only once observed a natural object, a different; in fact, the ideas of these impressions become generic. "All the objects of human reason and inquiry may naturally be Hume replies, certainly not by reasonings from first causes only reason out its existence on the principle that like effects have intellectual phenomena of the mind, it was natural that Hume should 19322 the place of the Christian ideal of the "good" man, prudently abased anti-Christian things--the abandonment of the purely moral view of life, profound instinct of self-preservation stands against truth ever coming of "God," the word "natural" necessarily took on the meaning of A criticism of the _Christian concept of God_ leads inevitably to the be possible, God must become a person; in order that the lower instincts as a copy: the Christian church, put beside the "people of God," shows a speaks only of inner things: "life" or "truth" or "light" is his word called "faith" the specially Christian form of _shrewdness_--people rights in the concepts of "God," "the truth," "the light," "the spirit," Christian God, we''d be still less inclined to believe in him.--In a with priests and gods when man becomes scientific!--_Moral_: science is is by no means merely Jewish and Christian; the right to lie and the 19610 begin to appear till nearly three years after the date given by Mr. Romanes, and that there was nothing from Canon Kingsley on the subject of likely to continue in full force for many a year to come--I mean, to a different in kind to the rapid unconscious action of a man playing a not likely to reach thought again, till people get to know worse and the same time we admitted that the course of nature is very much as Mr. Darwin has represented it, in this respect, in so far as that there is a to its having a foundation in memory, reason, and at one time consciously there would be no sameness of action without memory of a like present. generate like results, and therefore, considering the memory theory Habit, Evolution, Old and New, and Unconscious Memory--works in which, if Life and Habit, Evolution, Old and New, and Unconscious Memory, deserve 19817 invisible, the union of science and humanity with Nature and with God. Bruno returned to Paris in 1585, being at that time tutor in the family brings forward four things: Love, Fate, the Object, and Jealousy. Love shows Paradise in order that the highest things may be heard, than in the beauty of the body, that love that has in it the divine, is lesson that Love gives to him is, that he contemplate the divine beauty well-ordered affection loves the body or corporeal beauty, insomuch as divine beauty and goodness, with the wings of the intellect and rational the human intellect, divine goodness and beauty are more loveable than whence comes it that in things divine we have more love than knowledge? me that seeing may be equally beautiful or good, as the thing seen may heart; let live the sense of things that are felt, and the understanding 19833 afflict by means of thoughts, but not so much as things of the present soul, the divine intellect, and the law of nature? These, if they be not God, are things divine, are living images sacrament to divine things, in such a way that he will not feel either it is so much desired, should appear greater than that love by means of things, which are indications of Divine goodness, intelligence, beauty, other thing when once he has conceived in his mind the Divine Beauty, and species of things, in which shine the splendour of Divine Beauty, its Diana, the world, the universe, nature, which is in things, light two lights, the twin splendour of Divine goodness and beauty become And so he comes to be really blind in many things, and according to natural light, the which, in discoursing of a thing known to reason by 20137 The conception of religion presupposes, _a_, God as object; _b_, man as nature-worship of the ancient nations; the second in Buddhism, and in of religious belief before its religion reached its highest development, intellectually to worship the divine in nature and her powers, he thinks people, but a god of the priests; not the lord of nature, but the With Brahminism the religion lost its original and natural More developed intellectually is the nature-religion of the ancient In the Semitic races the religious spirit rose above nature-worship in Religion appears in another form among the Semites in the worship of the nature-religion with its grossly sensual worship of the divine, and nature-religion there developed among the Semites the conception of religious and moral life, the irresistible power of the divine spirit, dependence upon God. Religion in its highest form, conceived as the [Footnote 53: The most original sources of the Christian religion are 20500 right action as, under different forms, beset thoughtful men and women really existing things, having a permanence both of form and power, and The soul or life-principle in man Empedocles regarded as an ordered Greek philosophy then marks with the life of Socrates a parting of the case of men who have realised goodness in its true nature in {122} being Ideas of Justice, Beauty, Goodness, eternally existing, but how conceive of universals as forms or _ideas_ of real existences, by Aristotle--Relation to Plato--The highest philosophy--Ideas and no universal exists apart from the individual things. is that of an eternally existing ''thought of God,'' in manifold forms or final word in Plato and Aristotle; on the great lines of universal both of good and of knowledge, 166; thoughts of, eternally existing, universals are ideas of real existences, 163; things partake of, 164; reality, 164; relation to matter, 184; of God, eternally existing in 20768 save those that separate the things of Nature from those of human art. talked "shop" to every person, young or old, great or little, learned the truth of things is after all their living fulness, and some day, persons to things and to times and places. getting little, he had, I think, a certain consciousness of living in Old age changes men in different ways. We all say and think that we believe this sort of thing; but Davidson the dramatically probable human way, I think differently of the whole Stating the thing broadly, the human individual thus lives usually far things to keep account of, in a busy city man''s or woman''s life, seem This natural sort of feeling forms, I think, the innermost soul of impress a mind like General Lea''s as so much human blubber. such thing.'' But a live man''s answer might be in this way: What is the 20887 to time to stir their generation with new mental impulses in the deeper new ideas on all subjects, of originality in moral and social points of new points of view to life, but has a deep dislike of his moral it retards improvement by turning the minds of some of the best men from the most delightful days of my life came to its end, like all other The men to whom this is the ideal of the life of the reason, and who a careful man''s opinions on grave and difficult subjects ought to have question, ''what great improvement in life and culture stands next in have hitherto published their opinions upon Mr. Mill''s life and works. ''He thought human life a poor pleasures, and thought human life by no means a poor thing to those who likely sources, but whose character was formed, and whose mind was made 22797 Diderot be fulfilling the dead man''s real wishes by throwing the conditions of marriage, from anything like the naturalism of Diderot and men cannot but ask themselves how Diderot came to think it worth while good-nature, such easy, humane, amiable feeling, went to the hearts of Mutes, and Diderot described their author as a good man of letters, but be said against the French paintings of Diderot''s time. On the great art of music Diderot has said little that is worth The unwise things that men of letters have written from a good-natured "Nature says to man, ''Thou art free, and no power on earth can lawfully that great man, whom Nature owes to the honour of the human race? has taken place in the hundred years since Diderot''s time, it is great number of men at work, for us to make sure of the man of 23640 undeveloped man." But Socrates was a great admirer of human beauty, wisest man of his time, a fact I here state in order to show the vanity Rome had evolved our old friend, the Sophist, the man who lived but to years old, and when Marcus was ten, time got stuck, he thought, and beautiful, and that a man and a woman loving each other should live And to bring about the good time when men shall live in peace, he man who gave the lectures and clarified his thought by explaining things Philosophy refers directly to the life of man--how shall we live Emerson says, "Let a man do a thing incomparably well, and the world Frederick thought he had bound the great man to him for life. Herbert Spencer never wrote a thing more true than this: "The man to man who has ever lived has at times thought so; but to proclaim the 2526 Patanjali has in mind the spiritual man, to be born from the psychical. nature and powers of the spiritual man, once he stands clear of the The power and life which are the heritage of the spiritual man have We now come to mental or psychical objects: to images in the mind. The last psychic veil is drawn aside, and the spiritual man stands with spiritual man is enduring, pure, full of joy, the real Self. When the spiritual man has, through the psychical, learned all life''s creative power, that of the spiritual man, takes its place, carrying with namely, the spiritual man''s attainment of full self-consciousness, the in their relation to the powers and forces of the spiritual man. of the "divine hearing" of the spiritual man; as that power grows, and True knowledge of the "mind" comes, first, when the Spiritual Man, 25788 In questions of foreign policy, of law reform, of political economy, great social changes which were bringing new classes into political shown, depends upon ''the law of human nature''[85] that ''a man, if ''grand governing law of human nature'' that we desire such power as state, the fact that the theories were held is important. The difference is that Malthus regards evil in general not as a sort population when it follows in its natural order is both a great sole question is,'' says Malthus,[261] ''what is this principle? expansive force of population is, in a sense, the great motive power another thing to explain each set of facts in turn by theories which Ricardo''s doctrine, then, is Malthus carried out more logically. true nature and influence of great social processes, and in practice the others state the first principles embodied in Malthus''s theory of [297] Malthus admits the general principle of free trade, but supports 26163 time--Organized bodies and real duration--Individuality and Life and consciousness--The apparent place of man in nature 176 logical form, is incapable of presenting the true nature of life, the us how life goes to work to obtain a certain result, we find its way of Regarded from this point of view, _life is like a current passing intellect proper, in order to grasp the true nature of vital activity. function be the effect of the organ or its cause, it matters little; one different supposing that light acted directly on the organized matter so that the variation of organized matter works in a definite way, just as work by which life organizes matter--so that we cannot say, as has often take life _in general_ for its object, just as physical science, in ON THE MEANING OF LIFE--THE ORDER OF NATURE AND THE FORM OF INTELLIGENCE 26659 moral life, just as common-sense conceives these things, may remain in things in human history; but when from now onward I use the word I mean persons the physical order of nature, taken simply as science knows it, nature, that men can live and die by the help of a sort of faith that with regard to the facts yet to come the case is far different. stultifying their sense for the living facts of human nature as not to worth are themselves mere matters of fact; that the words ''good'' and The word ''God'' has come to mean many things in the total nature of things in a way that carries practical consequences the mind has the power to impose on department Number Two. Our volitional nature must then, until the end of time, exert a explained by any abstract moral ''nature of things'' existing certain place, bring in a total condition of things more ideal than 2680 these things suffice thee; let them be always unto thee, as thy general in thee, whereby thou art enabled to know the true nature of things, and which the common nature hath determined, be unto thee as thy health. true proper actions, so man is unto me but as a thing indifferent: even those other things are made tolerable unto thee, and thou also in those general thou canst Conceive possible and proper unto any man, think that when thou art presented with them, affect thee; as the same things still No man can hinder thee to live as thy nature doth require. can happen unto thee, but what the common good of nature doth require. either unto God or man, whatsoever it is that doth happen in the world Whatsoever doth happen unto thee, thou art naturally by thy natural hurt can it be unto thee whatsoever any man else doth, as long as thou 26842 objective truth, and not merely expressions of human nature, they beautiful expression of our natural instincts, it embodies held no objective account of the nature and origin of beauty, but To feel beauty is a better thing than to understand how we come to ideal is formed in the mind, how a given object is compared with it, origin, place, and elements of beauty as an object of human aesthetic; what makes the perception of beauty a judgment rather language, Beauty is pleasure regarded as the quality of a thing. all higher beauty, both in the object, whose form and meaning have object is ugly or beautiful in form. expressiveness of the present object will fail to make it beautiful. then we add to the aesthetic value of the object, by the expression The worlds of nature and fancy, which are the object of aesthetic 27597 this time for teaching logic.[209] Bentham was set to read Watt''s [201] The main authority for Bentham''s Life is Bowring''s account in the reference to it will show that Bentham by this time took the Voltairean At this time, Bentham says, that his was ''truly a miserable life.''[226] groundless.''[244] Bentham apparently argued that a man who did not like ''rights of man'' and ''equality'' than Bentham''s thoroughly scientific Bentham''s work would supply the principles and the classification. during Peel''s law reforms at this time Bentham frequently communicated general terms that Bentham founded not a doctrine but a method: and that Bentham''s general principles may be very simply stated. But I have now followed Bentham far enough to consider the more general Bentham''s man is not the partly of works published for the first time from Bentham''s MSS.; and Bentham--written between 1786 and 1789, first appeared in the _Works_ Bentham''s principles are sufficiently stated in his published 29033 doctrine connects Comte with the social thinkers of the eighteenth Towards 1818 Comte became associated as friend and disciple with a man Comte''s as if it were in some sort connected with Saint Simon''s publication of the first of Comte''s two elaborate works were years of valuable thoughts to Comte, and that, in the portion of that work feeling, and it would have been better for Comte''s later work if she Comte lost no time, after the completion of his _Course of Positive social state, in which all means of human prosperity will receive human mind explains phenomena, each way following the other in order. Comte''s special object is a study of social physics, a most eminent of the scientific followers of Comte, concedes a certain In these three volumes Comte took the sciences roughly as he Comte separates the collective facts of society and history 29478 Vices, Publick Benefits," of _The Fable of the Bees_, that the Christian rigorism by Mandeville''s time had had a long history. Fable of the Bees: or, Private Vices, Publick Benefits_, is Report, concerning _The Fable of the Bees_, as if it was a wicked Book, Mind to mispend his Time, has a very good Reason for not reading it. Author, who dares to expose Vice, and the Luxury of the Time he lives that, without having read the Book it self, No body knows what to make Luxury, tho'' depending upon the Vices of Man, is absolutely necessary the luxurious Lives of some Men; my shewing the great Scarcity of The true Reason why I made use of the Title, _Private Vices, Publick it is said, in _The Fable of the Bees_, that without Vices, no great People in general, I mean the Virtues and Vices of a whole Nation, are 29869 and lowest form is a homogeneous aggregation of individuals having like Closely related to the general truth that the evolution of all organisms principle of organization to be, that the many like units forming a germ form, one of the great agencies of geological change--the action of organic forms they contain, depend, to a great extent, on local groups of organic forms inhabiting all the different parts of the Earth; produce parallel changes of their organic forms. succession of organic forms; taking first, the more general ones which forming the original type, we have a complex mass of unlike parts an organism to some useful action in which many different parts though in cases like this, the co-operative parts forming some large changed play of organic forces which in many cases of different kinds organic evolution that embryos show us, in general ways, the forms of 30866 relations, called by different names, are really cases of resemblance. facts whence the general proposition was collected inductively; and the some exactly true general propositions: e.g. Mechanics has the first law whether the object be to infer a general proposition or an individual (since one cause generally counteracts another by the same law whereby There exist certain original natural agents, called permanent causes the object is to discover causes by means of their effects, observation class of cases the effects of the separate causes give place to a new effect from the laws of the separate causes on the combination of which cases, i.e. are more _general_, and also, as being laws of nature, of Method before the laws of the causes have been ascertained by Induction. of all the causes on which any one effect depends, and inferring its law facts as requisites by deducing them from general laws of human nature. 31205 infinite attribute of thought which is the mind of Nature or God. Man, Reason is not, according to Spinoza, a constitutive power in man''s life; consists in the intellectual love of Nature or God. Thus Spinoza passes natural faculties depends on our knowledge of God and His eternal laws; that the universal laws of nature, according to which all things exist laws of Nature, so far from demonstrating to us the existence of God, All things have necessarily followed from the given nature of God nature of the human mind, or in so far as He forms the essence of the nature of the human mind; or, whatever happens in the object of the idea absolute nature of God, but the body is determined to existence and man, from the nature of which necessarily follow those things which Excepting man, we know no individual thing in Nature in whose mind we 3150 of man as respecting self, and tending to private good, his own preservation and happiness; and the nature of man as having respect to considered as entirely distinct; otherwise the nature of man as tending affection in human nature, the object and end of which is the good of passions, and particular affections, quite distinct both from self-love passions in the mind of man, which are distinct both from self-love and passion the action is natural, it is manifest that self-love is in human conformably to the economy of man''s nature, reasonable self-love must the good of others, but considered as a natural affection, its particular affections in human nature towards external objects, as one the particular affection to good characters, reverence and moral love of wise, powerful, good, He is the natural object of those affections which Thus Almighty God is the natural object of the several affections, love, 31941 to apply ''reason'' in such matters was by many orthodox persons regarded to make their moral philosophy quadrate with that of ''natural religion.'' quasi-rational form upon tradition, and to give reasons for recognising The rationalist, in fact, is merely a person who in certain directions proof, measures of evidence, consistency of reasoning. It may ''reasonably'' be ''inferred'' (to use terms which Mr. Balfour reasonableness of their beliefs, or their way of believing, in contrast the process of nature can be justified by ''reason''; and that accordingly claiming for the ''reasoning'' man that experience goes a long way to reasoning is a working of the mind on the facts of life; and that the argument be not a process of reasoning, neither word is intelligible. ''reasons why'' certain propositions or judgments should be believed or the moral law of the intellectual life for the rationalist, the 32547 ''Thoughts'' and ''things'' are names for two sorts of object, which common experience plays the part of a thing known, of an objective ''content.'' self-identical thing has so many relations to the rest of experience the real experiences get sifted from the mental ones, the things from non-perceptual experience of which the related terms themselves are experience and reality come to the same thing? a function'' in a world of pure experience can be conceived and defined an experience _for_ itself whose relation to other things we translate of the conjunctive relations between things, which experience seems to THE PLACE OF AFFECTIONAL FACTS IN A WORLD OF PURE EXPERIENCE[75] By the principle of pure experience, either the word ''activity'' must experience-series taking on the form of feelings of activity, just as need truth consist in a relation between our experiences and something to are ''Does Consciousness Exist?'' and ''A World of Pure Experience,'' 33411 the theory of Ideas is really the work of Socrates, and not of Plato, different kinds of matter are forms of some one physical existence. gods; even Plato and Aristotle thought that the stars were divine formed the central idea of Plato and Aristotle. Ideas, is Plato''s doctrine of the nature of the absolute reality. reason the Ideas are, in modern times, often called "universals." Ideas, again, are universal; things of sense are always particular and Ideas are outside space and time, things of sense are Aristotle observes that Plato''s theory of Ideas has three sources, the place the end of life in the knowledge of the Absolute, or the Idea, the Ideas being the absolute reality, how does the world of sense, Idea, in Plato''s philosophy, is the sole reality. (1) Plato''s Ideas do not explain the existence of things. (2) Plato has not explained the relation of Ideas to things. 33727 genuineness, under the present conditions of science and social life, of world is contrary to fact, then the problem of how self or mind or activity of a self or subject or organism makes a difference in the real objectivity (while subjective in the sense just suggested means specific consciousness or mind in the mere act of looking at things modifies As a matter of fact, the pragmatic theory of intelligence means that the or sense-data, and ideas, terms and relations, are the subject-matter of human act of knowing and the operations that constitute the real world. the objective and independent processes that constitute the real logical consciousness the concepts involved in their world of experience, the objective world in the experience of the individual. If in experience the forms of the objective world are suggests, (_a_) that no reasons in experience or in logic exist for 34283 philosophy made no real advance; no essentially new ideas about the constitution of nature, the workings of mind, or the ends of life were put the credit of Matter or Power at the expense of Form or Act. The first to draw these revolutionary inferences from the Copernican theory created by Athenian philosophy for the humanistic studies of law, morality, ascribed in Aristotle''s philosophy to the two great categories of Power and great triumph for science, his philosophy demands a reason why the quantity By space and time Kant does not mean the abstract ideas of coexistence and philosophy of Pure Reason adopts from contemporary French thought as the work, the development of philosophy under Kant''s German successors. infinite time is not a personal God, but that moral order of the world Philosophical Sciences_, in 1817, and a _Philosophy of Law_--which is The great idea of Comte''s life, that the positive sciences, philosophically 36208 between fact and right.--Common sense, true and false philosophy. LECTURE XVI.--GOD THE PRINCIPLE OF THE IDEA OF THE GOOD 325 reason of man is in possession of principles which sensation precedes The same good sense which admits universal and necessary truths, easily the absolute truth of universal and necessary principles rests upon the nature are destitute of order and reason except in the head of man." science and natural truth, between good and bad philosophy, both of with God. All that is great, beautiful, infinite, eternal, love alone Place yourself before an object of nature, wherein men recognize beauty, Thus, God is the principle of the three orders of beauty that we have of ideal beauty to its principle, which is God.--True mission of of ideal beauty to its principle, which is God.--True mission of [229] See lecture 16, _God, the Principle of the Idea of the Good_. 37552 THE PRAGMATIC THEORY OF TRUTH AS DEVELOPED BY PEIRCE, JAMES, AND DEWEY THE PRAGMATIC THEORY OF TRUTH AS DEVELOPED BY PEIRCE, JAMES, AND General criticism of the pragmatic theory of truth, as is evident to pragmatic method,--such is the theory of truth that he finds involved understand James'' development of the doctrine into a theory of truth, pragmatism as a method and as a theory of truth. pragmatism as a method and as a theory of truth. in our ideas and pragmatism as a theory of the truth or falsity of "''Truth'' in our ideas and beliefs means ... The general method of James on this point, then, is to define truth in pragmatic method when he related truth to the predominantly valuable. the pragmatic method when he developed it into a theory of truth pragmatic method in this development toward truth, then we are E.--Pragmatism''s meaning of truth. 3800 follows therefrom that a thing necessarily exists, if no cause or existence--in a word, God must be called the cause of all things, Proof--All things necessarily follow from the nature of God ideas owns for cause God, in so far as he is a thinking thing. nature of God, in so far as he is a thinking thing, and therefore existing, and this idea involves the nature of the external body. Q.E.D. Note.--The idea which constitutes the nature of the human mind infinite essence of God. Proof.--The idea of a particular thing actually existing eternal and infinite essence of God. Proof.--The human mind has ideas (II. thing occur in God, in so far as he has the idea of our body (II. involves the nature of any external body, the human mind will involves the nature of any external body, the human mind will Proof.--Emotion towards a thing, which we conceive to exist, 38091 "In the course of the year he asked the men each to write some word of in the A.M. and read Kant''s Life all day, so as to be able to lecture on DEAR JIM,--Thanks for your noble-hearted letter, which makes me feel DEAR OLD HENRY,--You see I have worked my way across the Continent, and, begin the Gifford lectures, writing, say, a page a day, and having all DEAR OLD FRIEND,--Every day for a month past I have said to Alice, At this time James''s thirteen-year-old daughter was living with family long--by working I mean writing and reading philosophy." This estimate DEAR HENRY,--Thanks for your letter of the other day, etc. But I''m going to write one book worthy of you, dear Mrs. Agassiz, and of the Thayer expedition, if I am spared a couple of years thoughts and things, and the old-time New England rusticity and 38145 not-feeling: then the world and every thing (Ding) have no interest for man knows can be changed into a purely logical nature. may be far more desirable things in the general happiness of a man, than and present things: therefore, that man is to be made responsible for existence of an individual: [in order to] let man become whatever he =Ethic as Man''s Self-Analysis.=--A good author, whose heart is really in two points of view are sufficient to explain all bad acts done by man to calculable and certain in our experiences, that man is the rule, nature whole feeling is much lightened and man and the world appear together in The man loves himself once more, he feels it--but this very new natural with which man connects the idea of badness and sinfulness (as, comes to look upon himself, after a long life lived naturally, so 38226 great is the "plastic power" of a man or a community or a culture; I powerful life-giving influence, for example, a new system of culture; History is necessary to the living man in three ways: History is necessary above all to the man of action and power who is thinking of the active man when he calls political history the requires great strength to be able to live and forget how far life natural relation of an age, a culture and a people to history; hunger live yourselves back into the history of great men, you will find in of the history of man; a time when we shall no more look at masses historical education, and a demand that the man must learn to live, mean "That is a man who has taken great pains in his life." And he true feeling of a great and universal need ever inspires men, and 38283 Schopenhauer holds that men of intelligence derive their character from representation of the world as it existed before the appearance of life A characteristic position in Schopenhauer''s theory of knowledge, and one Philosophy also Schopenhauer regards as depending ultimately on a The subject appears as individual through its identity with the body, presentation, with all its forms, subject and object, time, space, is now at the same time presentation, object of the knowing subject.'' Ideas, like the thing-in-itself, are eternal, that is, outside of time Ideas, and in spite of his following of Kant, whose ''intelligible world'' of knowledge, the form of being ''object for a subject.'' The Platonic ''pure knowing subject,'' ''clear world-eye,'' in a manner sufficiently individual, but as pure, will-less Subject of Knowledge. world (since both express the same thing) and therefore a true and final view, not related in reality to the interests of the individual life, 38907 that Kant started a new movement of the human mind, proposed original Feeling Philosophy,'' his thought survived, and even entered on a new a new world since reading the ''Critique of Pure Reason.'' Principles I world; the mind was a living energy; ideas were things; principles were such sympathy: he based it on the idea that man was by nature religious, contribution to the spiritual life of the New World--Coleridge, Carlyle, Transcendentalism regards it as a natural endowment of the human mind, Association, entitled "The Philosophy of Man''s Spiritual Nature in God and man, spirit and matter, soul and body, heaven and earth, in the result of it was a harvest in the ideal world, a new sense of life''s Taking his faith with him into the world of nature and of human life, Materialism to sink God and man in nature, and Transcendentalism to 39002 This volume attempts to give a short account of Herbert Spencer''s life, _Experimenting with Life._--Spencer''s half year in London came Spencer to his analogy between a social organism and an individual _Nature._--One of the lasting pleasures of Spencer''s life was a simple general facts of organic life as results of evolution. Thus under its most abstract form, Spencer''s conception of Life A general criticism must be made, that Spencer thought of the germ-cell Spencer argued that life necessarily comes before organisation; "organic _Spencer''s historical position in regard to the Evolution-Idea._--In It was a great moment in Herbert Spencer''s intellectual life when in Evolution-Idea fits the facts, and this is what Spencer did in his Spencer''s answer was that the changes constituting evolution tend _The Idea of the Social Organism._--Spencer has been largely _Parallelisms between a Society and an Individual Organism._--Spencer Spencer was always clear that "life is not for work and learning, but 39065 for health, and enables a man to meet the necessary requirements of life will make a life which Epicurus says a man may live with satisfaction, deeper than self-centred pleasure: it must love persons and seek ends seek to know the best things God has put within reach of men, you must Pleasure and freedom from pain are the only things desirable as ends; prize at their true worth health and the good things of life, so let us weaker than the man who loves the good and follows the guidance of thing that can preserve a man''s goodness through his life--reason if a man is to be happy, he will require good friends." points, asks man to give up things which Plato and Aristotle permit, it all these things we are co-workers with God for the good of man. Even the Christian Spirit of Love takes time to work its moral 39964 concepts the truth of which cannot be proved by reason, like the natural thought, in order to understand thus by the unit of human reason the philosophy can be a general and objective understanding, or "truth in nature of all concepts, of all understanding, all science, all thought understanding of the general method of thought processes to our special understand the nature of things, or their true essence, by means of Existence, or universal truth, is the general object, there arise quantities, general concepts, things, true perceptions, or Truth, like reason, consists in developing a general concept, the human being, of understanding the nature of things which is hidden nature of reason consists in generalizing sense perceptions, in natural universe is not a mere sum of all things, but truth and life. of logical reasoning to know that truth is the common nature of the 39977 physical, organic, mental and social, as Science has now for the first time merely to make out the best case, we might dwell upon the opinion of Dr. Carpenter, who says that "the general facts of Palæontology appear to generate in an adult organism; that a like multiplication of effects must As might be expected, we find that, having a common origin and like general objects is of like nature--is made up of facts concerning them, so grouped in one class, all those cases which present like relations; while the process of evolution--points to a past time when the matter now forming the have in one part of the Earth changed the organic forms into those which evidence of a general progress in the forms of life. In the lowest forms of individual and social organisms, there exist neither we may say that the form of organization is comparable to one very general 40089 that common-sense knowledge of nature out of which science takes its future philosophy is to clarify men''s ideas as to the social and moral the true principle and aim of knowledge--control of natural forces. of men to question received ideas in science and philosophy--to think philosophy by that changed conception of nature, animate and inanimate, intelligent men of olden times thought they lived was a fixed world, a means, as in modern science, origin of new forms, a mutation from an old Two things have rendered possible a new conception of experience and a is the change that has taken place in the actual nature of experience, suggest aims and methods for developing a new and improved experience. knowledge and the nature of true philosophy to the existing practice of This change of human disposition toward the world does not mean that man knowledge as the method of active control of nature and of experience. 40307 absorbed in work, went to the door and said "he was sorry Mrs. James was Agassiz says, as I begin to use my eyes a little every day, I feel like Williams); books read, good stories heard, girls fallen in love I got a letter from Mother the day after I wrote last week to Harry, entry made by his sister Alice, a few years later says: "In old days, He has had good reason, I know, to feel a little state, and shall write you a page or so a day till the letter is James sailed in June a good deal fagged by his year''s work, and got back WHITMAN,--How good a way to begin the day, with a letter good in each day as if life were to last a hundred years. He was twelve years James''s senior; a man whose best work was 40435 Sokrates; Xenophon; Life of Plato; Platonic Canon; Platonic Xenophon different from Plato and the other Sokratic brethren 212 [Footnote 1: Dionysius of Halikarnassus contrasts Plato with [Greek: [Side-note: Written Sokratic Dialogues--their general character.] [Footnote 24: The account given by Aristotle of Plato''s doctrine of of Eukleides rather than to those of Plato--[Greek: kai\ tê\n me\n Forms such as Manness or Horseness[124] (called by Plato the [Greek: [Side-note: Xenophon different from Plato and the other Sokratic Sokrates say--[Greek: ê)/kousa de/ pote au)tou= kai\ peri\ Sokrates we know nothing about Plato as a man and a citizen, except none of the Sokratic dialogues, either by Plato or the other [Footnote 4: Dikæarchus affirmed that Plato was a compound of Sokrates Aristotle''s words citing Plato''s opinion ([Greek: tou/tô| me\n to the Sokrates of the Platonic dialogues: that is, to Plato employing Plato composed no dialogues at all during the lifetime of Sokrates. 40436 Suggestion by Sokrates--Law is the _good_ opinion of Peculiar view taken by Plato of Good--Evil--Happiness 331 What Plato here calls the knowledge of Good, or Reason--the just [Side-note: Cross-questioning by Sokrates--Other things also [Side-note: Mistake of Sokrates and Plato in dwelling too [Side-note: Suggestion by Sokrates--Law is the _good_ [Side-note: Farther questions by Sokrates--Things heavy and [Side-note: Persons of the dialogue--Sokrates, with Demodokus pleasure and good--between pain and evil--upon which Sokrates [Footnote 12: Plato, Lysis, 213 E: [Greek: skopou=nta kata\ tou\s [Footnote 14: Plato, Lysis 215 B: [Greek: O( de\ mê/ tou deo/menos, answer which Plato ever gives, to the question raised by Sokrates in [Side-note: Doctrine of Sokrates in the Menon--desire of good [Side-note: Questions of Sokrates to Protagoras. [Greek: a)kribologi/a] of Sokrates and Plato was not merely It is possible that to minds like Sokrates and Plato, the idea of [Side-note: In both dialogues the doctrine of Sokrates is 40437 to the present day--Different views of Plato and Aristotle upon it Different views given by Plato in other dialogues 163 Plato''s doctrine--That Non-Ens is nothing more than different from authority of Sokrates, Plato, Xenophon, Æschines, Kebês, [Greek: Platonic Dialogues generally, and have pointed out how much Plato it illustrates my opinion that the different dialogues of Plato [Side-note: Different spirit of Plato in his Dialogues of Search.] Aristotle farther remarks that Plato considered [Greek: tau=ta/ te] (Ideas or Forms) [Greek: ei)=nai, kai\ ta\s ê(mete/ras [Side-note: Different views given by Plato in other dialogues.] [Side-note: Reasoning of Plato about Non-Ens--No predications [Side-note: Plato''s reasoning--compared with the points of view of [Side-note: Different definitions of Ens--by Plato--the [Side-note: Plato''s doctrine--That Non-Ens is nothing more than Plato distinctly recognises here Forms or Ideas [Greek: tô=n The doctrine that pleasure is a [Greek: ge/nesis], Plato cites as [Side-note: Different points of view worked out by Plato in 40438 Different view taken by Plato in the Republic about Dialectic--and Reasoning of Plato to save his doctrine--That no man commits entire Good of the city: Justice, or each person (man, woman, Plato thus assumes his city, and the individual man forming a [Side-note: Peculiar view of Justice taken by Plato.] [Side-note: Plato recognises the generating principle of minds of the citizens--is a principle affirmed by Plato, not as upheld, by Plato--[Greek: kai\ toiau=ta e(/tera e)n Timai/ô|; No--(affirms Plato) the Gods are good beings, whose nature is [Side-note: Different view taken by Plato in the Republic duty.[193] In regard to Good (Plato tells us) no man is satisfied [Side-note: Secondary and generated Gods--Plato''s of the author for Plato over other Greek philosophers, are [Footnote 20: These other cities are what Plato calls [Greek: ai( [Side-note: General ethical doctrine held by Plato in different views of Plato, iii. [Greek: Me/trion, to/], of Plato, iii. 42208 The nature of the influence of general ideas upon practical affairs is a modern history of philosophical thought with practical social affairs. material for the legislation of reason in the natural world is sense. world, man''s possession of moral freedom is the final sign and seal of determining work of reason forms not merely the Idealism of the Kantian GERMAN MORAL AND POLITICAL PHILOSOPHY GERMAN MORAL AND POLITICAL PHILOSOPHY Kant''s philosophy of Morals and of the State. the natural state and the truly or rational moral condition to which man into a final philosophy of science, morals and the State; as conclusion, of the gradual realization in the Germanic State of the divine idea, philosophy, it expresses, in a way, the quality of German life and on, idealization of past Germanic history and appeal to the nation to basic ideas of the State and of history were absorbed in the philosophy 42930 Intelligence World-Soul and Daemon or guardian, and the lower us consider the nature of this alleged soul-body. SOUL IS A SIMPLE SUBSTANCE, WHILE EVERY BODY IS COMPOSED OF MATTER AND (c.) (Every body is a composite of matter and form, while the soul is form in respect to matter, in the body the soul animates. WORLD CONTAINS THE SOUL ITSELF AND INTELLIGENCE ITSELF. intelligible world exists everywhere; therefore all that the soul receiving from Intelligence ideas, the soul receives from matter THE SOUL''S RELATION TO INTELLIGENCE IS THAT OF MATTER TO FORM. immortal essence, every intelligence, every divinity, every soul; a part of the Soul remains in the intelligible world. objects, the soul always imposes on matter the form of things, because THE SOUL RECEIVES HER FORM FROM INTELLIGENCE. that the soul has an intelligible nature, and is of divine condition; soul forms part of the intelligible world, we must, in another manner, 42931 THE BODY''S RELATION TO THE SOUL IS A PASSAGE INTO THE WORLD OF LIFE. (Let us study) the relation of the (world) Soul to bodies. the universal Soul simultaneously contains all things, all lives, all confines of the intelligible world, the soul often gives the body the soul, which belonged entirely to the intelligible world, and which or that the whole universal Soul exists entire, not in a body, but from the universal Soul, have remained in the intelligible world, in thought or desire.[112] Souls, thus contemplating different objects, Soul, or when matter existed without form.[117] But these things can be reason in virtue of the entire universal Soul''s independent power of souls, these must also reason in the intelligible world; but then they things that the body derives from the soul by participations. NOR WILL THE SOUL BE IN THE BODY AS FORM IN MATTER. 42932 THE INTELLIGIBLE UNITY AND DECAD EXIST BEFORE ALL NUMBERS ONE OR TEN. that the thing itself, such as it exists in the intelligible world, INTELLIGENCE THINKS THINGS NOT BECAUSE THEY EXIST, BUT BECAUSE IT different locality; but all things exist together in one unity; such things exist together (in the unity of Intelligence), each of them possess existence; all the souls, all the intelligences likewise aspire sense-thing as object, as reasoning that has intelligible principles thing possesses all that is said to be different; for its nature applied to different things, Intelligence would remain idle; it would Intelligence are the essences which have the form of Good, and which that Intelligence contains all the things conformable to the Good. that Intelligence contains all the things conformable to the Good. within the form of good, as being things desired by the soul that is ESSENCE, STABILITY AND MOVEMENT EXIST BECAUSE THOUGHT BY INTELLIGENCE. 42933 Reason, universal, is both soul and nature, iii. Reasonable for souls to be assigned to different ranks, iii. Relation of good, intelligence and soul like light, sun and moon, v. Simple bodies, their existence demands that of world-soul, iv. Soul not in body as quality in a substrate, iii. Soul receives her form from intelligence, iii. Supreme not intelligence that aspires to form of good, iii. Supreme principles must then be unity, intelligence and soul, ii. Time is the length of the life of the universal soul, iii. Variety of world-soul''s life makes variety of time, iii. Venus is world-soul, iii. World-soul begotten from intelligence by unity and universality, v. World-soul is to time what intelligence is to eternity, iii. World-soul is to time what intelligence is to eternity, iii. World-soul, length of its life is time, iii. World-soul procession, iii. World-soul remains in the intelligible, iii. 42968 approve, we hear ideas on the nature of God, of the world, of man, and important and most highly developed group in the animal world was development of a number of different vertebrates in my _Natural History all organic forms, and a firm conviction of a common natural origin. half-century elapsed before the great idea of a natural development whole structure of human knowledge as Darwin''s theory of the natural organic world, since it only concerns the "soul" of man and of the of _Mental Evolution in the Animal World_; it presents, in natural stage of development of the animal organization consciousness arises, The _sponges_ form a peculiar group in the animal world, which differs Although the psychic organs of the higher species of animals differ less human form, as an organism which thinks and acts like a man--only Origin and Development of the Sense-Organs,"[32] the great service of 4363 fundamental condition--of life, to speak of Spirit and the Good as Plato discovered a moral faculty in man--for at that time Germans were still old time" to which it belongs, and as an expression of German taste at a and let all kinds of motley, coarse, and good-natured desirabilities free-spirited philosopher, which for the sake of German taste I will The philosopher, as WE free spirits understand him--as the man of man:--SUCH men, with their "equality before God," have hitherto swayed proved merely a learned form of good FAITH in prevailing morality, a new man would like to possess a nation, and he finds all the higher arts of characteristic is this fear of the "man" in the German spirit which itself to the "good" man of this morality; because, according to the What will the moral philosophers who appear at this time have 44949 FERRIER''S SYSTEM OF PHILOSOPHY--HIS PHILOSOPHICAL WORKS 88 after Sir William''s death, Ferrier says: ''Morally and intellectually, days writes of Ferrier: ''He married his cousin Margaret, Professor''s the ''Philosophy of Consciousness.'' From that time onwards Ferrier reputation, and he was living and writing at the time Ferrier was a Chair of Moral Philosophy along with John Wilson, Ferrier''s future Of Ferrier''s class-work at this time we know but little. 1844-45, when Sir William Hamilton came so near to death, Ferrier acted remained that Ferrier had studied German philosophy, and might have DEVELOPMENT OF ''SCOTTISH PHILOSOPHY, THE OLD AND THE NEW''--FERRIER AS A life--Ferrier passed the remainder of his days working at his favourite This expresses Ferrier''s views and hopes for an after life: he looked FERRIER''S SYSTEM OF PHILOSOPHY--PHILOSOPHICAL WRITINGS Since Ferrier''s time this point has been worked out very fully, and by ''Life in his study,'' says Principal Tulloch, ''was Professor Ferrier''s 4583 UNCERTAIN, that human reason can reach no fixed determination with regard human reasoning and disputation, that I postpone the study of Natural different from reasoning on common life; and we may only expect greater It is very natural, said CLEANTHES, for men to embrace those principles, Author of Nature is somewhat similar to the mind of man, though possessed the Divine Nature, and shall refute this reasoning of CLEANTHES, provided reason to suppose any analogy in their causes: and consequently, that a or universe of ideas, requires a cause as much, as does a material world, well as reason, are experienced to be principles of order in nature, is reason from the great principle of generation, on which I insist; I may, nature of the Divine Being, and refute the principles of CLEANTHES, who nature, and, among the rest, to the economy of human mind and thought. 45851 averment of Aristotle as to a matter of fact: [Greek: kai\ ou)/t'' special subjects of predicates belonging to [Greek: Kei=sthai] and time we must remark, that while Aristotle enumerates [Greek: to\ and bodily conditions ([Greek: o(moi/ôs de\ tou/tois kai\ kata\ tê\n the [Greek: Prô/tê Ou)si/a], First Essence or Substance of Aristotle. In the Topica Aristotle employs [Greek: o(/ros] in a very different [Footnote 7: Aristotle, it should be remarked, uses the word [Greek: The vague and general way in which Aristotle uses the term [Greek: forms Aristotle calls a [Greek: pro/tasis], the second he calls a Aristotle cites a definition given by Plato, who defined [Greek: tê\n manner in which Aristotle uses the term [Greek: ei)=dos]; and he used by Aristotle in a double sense; sometimes meaning [Greek: of Form, as belonging to each individual man like the [Greek: nou=s 764-766, about Aristotle''s use of the term [Greek: 46759 He assigns a large place in life to pleasures and passions; but he that accompanies man in the course of his life," says M. It is necessary, in this great game of life, to All of us were, at a certain moment of our unborn life, fishes; There are in this theory, two things to consider: life itself, and found a man who would wish to live his life over again exactly as it advance,--a life such as the coming year brings? Even a happy life lived twice would scarcely possess times found a bitter taste to life, even among those who, like M. eye said to me one day, speaking of the Bièvre, a little stream which In olden days, when the world was happy, things were far different. Neither the leaves nor the days fall at the same time for all men, and Life, said an old man, is a regret. 46901 Long afterwards, at his trial, Bruno spoke of having the works of St. Thomas always by him, "continually reading, studying and re-studying three works together contain Bruno''s finished philosophy of God and however far Bruno or Bacon or any of the nature-philosophers of the Bruno''s thought: such are, for example, the idea of the Universal hand, while the outward form of Bruno''s philosophy, and to a certain The universe to Bruno is transfused with spirit, soul or life, "the The method by which Bruno sought to know the nature of the souls of The two things which seemed to Bruno for his time the most desirable light of nature or reason, occurs again and again, not only in Bruno''s and of the goodness of all things, but it is Bruno rather than Spinoza as by Bruno also:--Nature is infinite in the sense of "without limits 47025 detached from the nature of man, and combined with the idea of God, in religion man denies his reason; of himself he knows nothing of God, Religion further denies goodness as a quality of human nature; man Love is the true unity of God and man, of spirit the love of God to man, the basis and central point of religion. then the proposition, "God loves man" an orientalism (religion is first appears after the Passion of Nature;--that not man, but God, laws of Nature and reason, give objective reality to human feelings It is true that, according to religion also, God works on man world, Nature, is precisely what separates man from God, although to God;--for according to religion man does not spring from Nature, but nature of Christianity;--because by the existence of God in the flesh, disunion between the divine and human nature,--to find in the God-man 4705 ideas, or impressions, or objects disposed in a certain manner, that is, concerning the idea, and that it is impossible men coued so long reason of ideas, the action of the mind, in observing the relation, would, lively idea produced by a relation to a present impression, in a lively idea related to a present impression; let us now proceed impression naturally conveys a greater to the related idea; and it is on related to the object, which nature has attributed to the passion; impression, when placed on a related object by a natural transition, that means acquires a relation of ideas to the object of the passions: relation of ideas or impressions, nor an object, that has only one relation of impressions and ideas betwixt the cause and effect, in order in the objects or ideas hinders the natural contrariety of the passions, 47136 philosophy marked a turning-point in his artistic life. Philosophy should express the real life of things. things in life are not known by way of the intellect, but are lived and Schopenhauer had entered on a new life, and was finding scope and free principle in Schopenhauer''s views of life and religion. the very law of human nature." All his life his thoughts had struck The real inner nature of things, the Ideas in the Platonic sense, are stammered forth." The man of genius produces works of art by intuitive Schopenhauer''s philosophy that he reacted most violently in later life. The effect of music, says Schopenhauer, on the inmost nature of man, is Art, which Schopenhauer calls "the flower of life," enables us to philosophy must express the real nature of life, we are driven to seek _Life of Arthur Schopenhauer_. _Arthur Schopenhauer, His Life and His Philosophy_. 4723 has a power of framing ABSTRACT IDEAS or notions of things. TWO OBJECTIONS TO THE EXISTENCE OF ABSTRACT IDEAS.--Whether form the abstract idea of motion distinct from the body moving, and which their minds ABSTRACT GENERAL IDEAS, and annexed them to every common name ideas that a general name comes to signify any particular thing. same thing, whereby they are perceived--for the existence of an idea nor passions, nor ideas formed by the imagination, exist WITHOUT the mind, exist without the mind, yet there may be things LIKE them, whereof they possible the objects of your thought may exist without the mind. exist without the mind, like unto the immediate objects of sense. MIND.--Ideas imprinted on the senses are real things, or do really exist; ideas, and the existence of objects without the mind. suggest ideas of particular things to our minds. of our thought is an idea existing only in the mind, and consequently 4724 distrusting the senses, of denying the real existence of sensible things, things, or perceived by sense, there is no doubt: but I would know cause cannot be said to be a sensible thing, or perceived by the sense of perceive by sense exist in the outward object or material substance? IDEAS; the other are real things or external objects, perceived by the to suppose that one idea or thing existing in the mind occasions all sensible things cannot exist otherwise than in a mind or spirit. immediately perceived by sense to exist nowhere without the mind; but thought, the existence of a sensible thing from its being perceived. that things perceivable by sense may still exist? or ideas as have no existence distinct from being perceived by a mind. same reasons against the existence of sensible things IN A MIND, which And are not all ideas, or things perceived by sense, to be denied 47588 Friedrich Nietzsche appears to me the most interesting writer in German During a period of eighteen years Nietzsche has written a long series entirely foreign to Wagner, caused Nietzsche to see in the great even bad culture, says Nietzsche; it is barbarism fortified to the best It was a liberating educator of this kind that Nietzsche as a young man In our day Taine''s view has widely gained ground, that the great man is Four of Nietzsche''s early works bear the collective title, _Thoughts Nietzsche attacks the view which regards the historically cultured first book caused Rée to write a second and far more important work on Among Nietzsche''s works there is a strange book which bears the title, This work contains Nietzsche''s doctrine in the form, so to speak, of Nietzsche himself gave this book the highest place among his writings. Nietzsche''s whole life-work as the production of a madman, I call 48431 morals--which is the soul of German philosophy, [Pg 7] is The Germans express this limitation of their philosophy by calling German philosophy is a sort of religion, and like The German people, according to Fichte and Hegel, are called by the attachment of many tender-minded people to German philosophy is due to world, it might take all sorts of things to express a Spirit. divine law was far from being like the absolute Will in Fichte, Hegel, you prove that that thing is a mere idea in your mind. the moral law over against man, regarding them as external things, German mind is the self-consciousness of God. I do not see that the strain of war or the intoxication of victory But the German idealist recognises no natural life, no the life of the state was the moral substance, and the souls of men but 48495 Nietzsche''s notion of the overman is in truth the ideal of all mankind, the Christians, and chiün, the superior man, or to use Nietzsche''s Nietzsche''s so-called "real world" is one ideal among many others. In agreement with this conception of order, Nietzsche says of man, the of the true "overman"; but Nietzsche knows nothing of self-control; Nietzsche is in a certain sense right when he says that truth in itself Nietzsche, discard truth, reason, virtue, and all moral aspirations. the love of truth originates from instincts, Nietzsche treats it as a This kind of higher man is the very opposite of Nietzsche''s overman, Nietzsche''s self is not ideal but material; it is not thought, not even world, all things are self-contradictory"; "we (adds Nietzsche) carry Nietzsche argued that our conception of truth and our ideal world peaceful man; but unlike Stirner, Nietzsche had a hankering for power. 49316 great, but also a man: that a philosopher, in a life time, spends less Nietzsche shows that the device of putting man-made rules of morality Nietzsche found that all existing moral ideas might be divided into national unity as possible is the thing Nietzsche calls slave-morality. "In this case," says Nietzsche, "one man or race has enough a man to reject all ready-made moral ideas and to so order his life Nietzsche maintains that Christianity urges a man to make no such Sympathy, says Nietzsche, consists merely of a strong man giving up therefore Nietzsche, in his later books, urges that every man should be The average man, said Nietzsche, has the power of "Thus," said Nietzsche, "would I have man and woman: the man who regards women as an enemy to be avoided," says Nietzsche, Nietzsche says that the thing which best differentiates man from the 5116 In point of fact it is far less an account of this actual world than oddly-named thing pragmatism as a philosophy that can satisfy both kinds means the right kind of thing for the empiricist mind. sense, as meaning also a certain theory of TRUTH. old truth and grasp new fact; and its success (as I said a moment ago) no meaning in treating as ''not true'' a notion that was pragmatically so of fact we mean to cover the whole of it by our abstract term ''world'' or what it may mean to say ''the world is One.'' ABSOLUTE generic unity would results we actually know in is world have in point of fact been purposed ultra-monistic way of thinking means a great deal to many minds. By ''realities'' or ''objects'' here, we mean either things of common sense, Realities mean, then, either concrete facts, or abstract kinds of things 51710 Then I feel like telling the German philosophers that if you, poor natural equality of men which Nietzsche combated all his life. like all men who are capable of very great love, Nietzsche lent the Nietzsche is writing about Wagner''s music, and he says: "The world Concerning Culture-Philistinism, David Strauss makes a double "Ever remember," says Strauss, "that thou art human, not merely a various forces of nature, or relations of life, which inspire man with This is the German language, by means of which men express themselves, for, like Wagner, they understand the art of deriving a more decisive It is the voice _of Wagner''s art_ which thus appeals to men. soul, there begins that period of the great man''s life over which as a side of the life and nature of all great Germans: he does not know the art of modern times, it is that it no longer speaks the language of 52090 penser; car pour les autres, qui sont volontairement esclaves des De deux choses l''une; ou tout est illusion, tant la Nature même, que la Elles se trouvent sans nombre dans les Fastes des médecins, qui Le corps humain est une machine qui monte elle-même ses ressorts; que comme le singe l''est lui-même; je veux dire par une physionomie en même temps par les yeux la figure des corps, dont ces mots sont dans eux, et même dans les hommes, que ne pas sentir ce qui affecte Qu''on ne m''objecte point que les animaux sont pour la plupart des êtres de faire observer que, dans tout le règne animal, les mêmes vues sont les corps polis qui ont la même propriété: que l''oeil est à la vérité subtil, et plus merveilleux qui les anime tous; il est la source de from the matter of these bodies, to a substance of a different nature 52945 analysis of objects--Examples of Judgment and Argument--Use Objects have a totally different sort of existence from minds, for General Ideas are formed by the coincident imprint of several objects The objects that contribute to form a general idea or Class are of general ideas formed by other minds. Matter is the name given to the most general idea we can form of general idea arising from the comparison of objects in consciousness. Since general ideas are products of our own mental energy, and matter objective reality of things: we merely decline to confound a general (particular or general), or objects and ideas, so as to form systems of logic, and brings the general idea to bear on concrete arguments. In a complicated object or general idea some of the judgments we treat a general idea of some class of objects; or of establishing a be a single object or general idea), and applied to the case. 53622 hand, the Christian moralists, sensing in Nietzsche a powerful and It is difficult to divorce Nietzsche from his work: the man and his enthusiasm, formed an important turning point in Nietzsche''s life. met Nietzsche his interest in the young man at once became very great, Nietzsche began his first independent philosophical work, "Human, The remainder of Nietzsche''s life up to the time of his final breakdown In "The Dawn of Day" Nietzsche goes again into the origin of morality. In his introduction Nietzsche calls morality the Circe of philosophies, interpolation into Nietzsche''s philosophical works, the book is The virtues of a man are called _good,_ not in respect of the results Nietzsche sees a new order of philosophers appearing--men who will "Good and evil," according to Nietzsche, is a sign of slave-morality; important part of Nietzsche''s argument against Christian morality. of the effects of Christian morality on modern man is to be found in 53791 all our simple impressions and ideas, ''tis impossible to prove by a same manner as one particular idea may serve us in reasoning concerning ''Tis the same case with the impressions of the senses as with the ideas can plainly be nothing but different ideas, or impressions, or objects their idea, ''tis evident _cause_ and _effect_ are relations, of which ideas of cause and effect be derived from the impressions of reflection ''tis equally true, that all reasonings concerning causes and effects impression to the idea of any object, we might possibly have separated the memory or senses to the idea of an object, which we call cause or idea of the related objects, by a natural transition of the disposition idea, when this very instance of our reasonings from cause and effect ideas, which may be the objects of our reasoning. believe that any object exists, of which we cannot form an idea. 53792 passions, their nature, origin, causes and effects. _that ''tis from natural principles this variety of causes excite is related to the object, which nature has attributed to the passion; resembling impression, when placed on a related object, by a natural ''Tis a quality of human nature, which we shall consider afterwards,[3] that means acquires a relation of ideas to the object of the passions: relation, can ever cause pride or humility, love or hatred; reason reason we must turn our view to external objects, and ''tis natural for But when self is the object of a passion, ''tis not natural In order to produce a perfect relation betwixt two objects, ''tis If morality had naturally no influence on human passions and actions, relation betwixt a person and an object, ''tis natural to found it on passion or sentiment which is natural to me; and ''tis observable, that 54860 At the present time Croce is directing his criticism on the new line of history and a criticism of Croce''s philosophical activity: least of philosophical one: the problem of the nature of history and of science. to it is in Croce''s theory of the identity of history and philosophy; a new conception of history, in so far adequate to the true spirit Croce''s first philosophical essay--Is history an art or a science?--The Having included history in the concept of art, Croce purely abstract concepts; from the fact that that which was Croce''s economic problems and in the history of the practical activities of The elementary forms of knowledge--Philosophy as the pure concept-form the empirical concepts of Philosophy and History, of Science and Croce''s criticism of the philosophy of history as a special discipline, Croce''s conception of the function of error in the history history of æsthetic theories, with the philosophy of art. 55317 master in order that a man may live a smooth-flowing, God-fearing To dread a work of Nature is a childish thing, and this is, remember that no man loses any other life than that which now lives, proper action, holding one thing only in life-long avoidance--to find rest is common as we have seen, there remains to the good man this Therefore, in such things lies neither the end of man nor men obstruct me in my natural activities, man enters the class of spirit we should act throughout life; and when things of great things that are in our power to be good or evil, there is no reason and know you as a man indeed, living according to Nature. For death, too, is a thing accordant with nature. according to Nature, you will be a man, worthy of the ordered Universe It is the nature of all things to change, to turn, and to 5621 Diderot''s Works, Paris, 1821, Vol. XII p. (Paris, 1835, 2 vols., 8vo) called _Le Baron d''Holbach_, the events of Holbach''s most intimate and life-long friend among the great figures private letters of Holbach''s to Hume, Garrick, and Wilkes, is a long and in Paris, was a very good friend of Mme. Holbach and Mlle. Holbach''s translations of German scientific works are as follows: Macquer m''a écrit une lettre qui a pour objet les mêmes choses dont vous In 1767 Holbach published his first original work, a few copies of remarques qui montrent que l''auteur s''est trompé sur les faits les plus In 1773 Holbach published his _Recherches sur les Miracles_, a much réfutation des ouvrages qui ont pour titre, l''un Système Social etc. une lettre à l''auteur du _Système de la Nature_ par un homme du for Holbach''s English friends mentioned in his letters to 5652 Then I feel like telling the German philosophers that if you, poor natural equality of men which Nietzsche combated all his life. like all men who are capable of very great love, Nietzsche lent the Nietzsche is writing about Wagner''s music, and he says: "The world Concerning Culture-Philistinism, David Strauss makes a double "Ever remember," says Strauss, "that thou art human, not merely a various forces of nature, or relations of life, which inspire man with This is the German language, by means of which men express themselves, for, like Wagner, they understand the art of deriving a more decisive It is the voice of Wagner''s art which thus appeals to men. soul, there begins that period of the great man''s life over which as a side of the life and nature of all great Germans: he does not know the art of modern times, it is that it no longer speaks the language of 5682 from the common idea of duty and of the moral laws. practical principle to all rational beings if reason had full power but since moral laws ought to hold good for every rational creature, Since every practical law represents a possible action as good the objective principles of practical reason. a practical law; all the rest may indeed be called principles of the distinguished from the objective principle, namely, practical law. is possible that a universal law of nature might exist in accordance conceived as a universal law of nature, far from it being possible for its principle amongst empirical motives and laws; for human reason law of nature); but the subjective principle is in the end; now by the universal law (of all rational beings)." A kingdom of ends is thus It seems then as if the moral law, that is, the principle of 5683 pure will determined by the mere form of the law, and this principle or whether pure reason can be practical and be the law of a possible Further, the moral law is given as a fact of pure reason of which we filled by pure practical reason with a definite law of causality in an practical reason, is given in the moral law a priori, as it were, by a justifies its objective reality a priori in the pure practical law; Of the Concept of an Object of Pure Practical Reason. practical reason, the judgement whether a thing is an object of pure The rule of the judgement according to laws of pure practical reason through practical reason by means of the moral law, the revelation, practical reason, I find that the moral principle admits as possible object of a pure practical reason, determines the concept of the First 5717 sense Bergson may be said to have produced a "philosophy for the times." his work, Henri Bergsons Intuitive Philosophie, Jena, 1909, p. to Bergson''s ideas priority in time.[Footnote: For example A. James and Henri Bergson: a study in contrasting theories of life. movement as divisible.[Footnote: Bergson in Matter and Memory examines Bergson''s philosophy, obtain a grasp of this universal ''becoming''--a forms of Memory more closely and refer to Bergson''s own words: "I study to commit it." [Footnote: Quoted by Bergson, Time and Free Will, p. Bergson''s Creative Evolution, his largest and best known work, appeared In its application to social life, Bergson''s philosophy would involve English Translation: A New Philosophy: Henri Bergson, by Henri Bergson: An Account of his Life and Philosophy. "Bergson''s Philosophy of Change." Catholic World, Jan, 1913. "Bergson''s Philosophy" New York Times Book Review, Nov, 1912. "Bergson on Life and Consciousness." Philosophical Review, Jan., 1912. 58559 sentiment, like all the other original passions of human nature, is by 2. With regard to those objects, which affect in a particular manner we consider all the different passions of human nature, we shall find passion appears to every body, but the man who feels it, entirely persons, is the natural object of a gratitude which every human heart proper object of resentment, and of punishment, which is the natural has served, feels himself to be the natural object of their love and be that thing which is the natural and proper object of love. He still feels that he is the natural object of these sentiments, and As to the eye of the body, objects appear great or small, not so much same manner, with regard to the beauty of natural objects. To obtain this great end of natural desire was the sole object of all 59 is called good sense or reason, is by nature equal in all men; and opinions touching a single matter that may be upheld by learned men, complex; assigning in thought a certain order even to those objects our thoughts the order necessary for the deduction of one truth from circumstance that I thought to doubt of the truth of other things, it knew to be true, I thought that I must likewise be able to discover the dependencies on my own nature, in so far as it possessed a certain certain that God, who is this Perfect Being, is, or exists, as any also observed certain laws established in nature by God in such a the heart by the veins, cannot on that account prevent new blood from first place, the difference that is observed between the blood which from certain germs of truths naturally existing in our minds In the 6920 the ruling part, consider thus: Thou art an old man; no longer let this among the things readiest to thy hand to which thou shalt turn, let there thing seem to thee to be a deviation from man''s nature, when it is not Whatever of the things which are not within thy power thou shalt No man will hinder thee from living according to the reason of thy 8. Let not future things disturb thee, for thou wilt come to them, if it Nature which governs the whole will soon change all things which thou according to the nature of the universal; and in a little time thou wilt If a thing is in thy own power, why dost thou do it? If, then, it happens to thee in such way as thou art formed by nature Let it not be in any man''s power to say truly of thee that thou art 7495 efforts to win souls to Christ and to help bring about Christian union different peoples of the earth who know not the revelation of God in restored to me Christ, God and his Word of truth. care, "all things work together for good to them that love God." When I believe and know that he is the Christ of God (John 17:20, 23). Word of God, the question naturally arose, which church shall I join, The primary meaning of the word _church_ is a local body of Christians A Christian''s work in the local church is obligatory under Christ. needeth not to be ashamed, rightly dividing the word of truth" (2 Tim. 2:15); "I charge thee therefore before God and the Lord Jesus Christ, The Bible names given to the church and to the followers of Christ, church of New Testament times will satisfy the demands of God''s Word. 7514 words ''with nature,'' thus completing the well-known Stoic formula rational animal, his work as man lay in living the rational life. Philosophy was defined by the Stoics as ''the knowledge of things Physics meant the nature of God and the Universe. was one of the things which the Stoics admitted to be devoid of body. Chrysippus in his work on Law that impulse is ''the reason of man Things were divided by Zeno into good, bad, and indifferent. To say that the good of men lay in virtue was another way of saying As reason was the only thing whereby Nature had distinguished man high Stoic doctrine, there was no mean between virtue and vice. The good man of the Stoics was variously known as ''the sage'', or, appellation which the Stoics had for the sage was ''the urbane man'', As the man is in one sense the soul, in another the body, and in a 8438 form they are known as virtues (the Greek means simply "goodnesses," the soul, and actions with reason, and of a good man to do these things then the Good of Man comes to be "a working of the Soul in the way of For Moral Virtue has for its object-matter pleasures and pains, because If then this is universally the case, the excellence of Man, i.e. Virtue, must be a state whereby Man comes to be good and whereby he will man who fails of self-control acts from Lust but not from Moral Choice; That it is a mean state, having for its object-matter Pleasures, we have state, having for its object-matter Wealth: I mean, the Liberal man is things which constitute the sphere of the good man''s action. reason of his imperfection of self-control a man acts in a way which man all other good things, not to give him Friends, which are, after 8909 PART I--Laws of Nature.--Of man.--The faculties of the soul. LAWS OF NATURE--OF MAN--THE FACULTIES OF THE SOUL--DOCTRINE OF Man, in fact, finds himself in Nature, and makes a part of it: he acts universe, generated in the mind of man the idea of ORDER; this term, Nature_: man finds order in every thing that is conformable to his the manner of man''s considering the natural and necessary effects, which the natural means to render the beings with whom he lives happy; to _Happiness_ is a mode of existence of which man naturally wishes the The ideas which man forms to himself of happiness depend not only on his Whatever may be the cause that obliges man to act, society possesses manner which is but little accordant with the nature of things: each man The passion for existence is in man only a natural consequence man has designated the concealed causes acting in nature, and their 8910 If a faithful account was rendered of man''s ideas upon the Divinity, he ideas on the powers of nature, which gave birth to the gods they for want of contemplating nature under her true point of view, that man weak imagination of man is able to form; that when this nature appears reconcile man to the idea that the puny offspring of natural causes is knowledge--HIS REASON, it would naturally occur to the mind of man, that although in man, as well as the other beings of nature, it is evidence spring out of natural causes; that man as well as all the other beings Thus every thing proves that nature, or matter, exists necessarily; that of nature, applied to the conduct of man in society; that this reason thing proves to us, that it is not out of nature man ought to seek the 919 attribute, and existence follows from its nature (Prop. follows therefrom that a thing necessarily exists, if no cause or nature, God, by that very fact, would be admitted to exist. nature, such cause must perforce, if God does not exist, be drawn infinite--in other words, God (Def. vi.)--necessarily exists. God''s essence, is, in reality, the cause of things, both of their therefore, God''s intellect is the sole cause of things, namely, by the attributes of God we must understand that which (by Def. iv.) expresses the essence of the divine substance--in other God can follow from the absolute nature of the said attribute, exists as infinite, must follow from the absolute nature of some Therefore, God is the cause of the essence of things. existence--in a word, God must be called the cause of all things, >>>>>Proof--All things necessarily follow from the nature of God >>>>>Proof--Whatsoever exists expresses God''s nature or essence 9199 modern advancements in our knowledge of nature as a unity, a view in the development in time of man''s knowledge of nature. the world, and is separated by a great gulf from the rest of nature. conception of "animated atoms" as essentially partaking of the nature of nature of these atoms, and their relation to the general space-filling, Just as the natural doctrine of development on a monistic basis has plants, no special soul-organs developed, and all the cells of the body monistic view of the relations of energy and matter, of soul and natural science, and in particular with the modern doctrine of evolution; knowledge of nature and to the monistic philosophy founded upon this. Against this monistic ethic founded on a rational knowledge of nature, it comparison of matter, form, and energy in inorganic and organic nature. advanced knowledge of nature, by far the most important is the 9304 In God exist the ideas of truth, goodness, beauty, things, the idea of love is in God. There it exists in absolute purity, ideas about the existence of evil, declaring in "justification of God" for conception of God is proof of His existence; for every idea has its object; is, by general wills (God desires man to be saved) and by particular wills not sensible--mind, soul, God--cannot be thought: can only be believed; Descartes believed only in something outside himself because of a good God, gaps in a soul which is not full of the idea of God and of universal order moral evil, which is sin, God can even less desire that it should exist, Locke: His Ideas on Human Liberty, Morality, General God must exist for the world to be moral. metaphysics come from philosophy and to prove God by the human soul and the 9306 and empirical--Artistic genius--Content and form in Aesthetic--Critique his definition of History as being aesthetic and differing from Art aesthetic or artistic fact, taking works of art as examples of intuitive reasons which have prevented Aesthetic, the science of art, from expressive knowledge, which is the aesthetic or artistic fact. forms of knowledge are two: the intuition and the concept--Art, and the true nature of art, and of its relation to history and to science. expressive fact, it becomes a part of Aesthetic as science of question of the _end of art_, which in the Aesthetic of expression would THE SO-CALLED PHYSICALLY BEAUTIFUL IN NATURE AND ART THE SO-CALLED PHYSICALLY BEAUTIFUL IN NATURE AND ART The things called _Arts_ have no aesthetic limits, because, in order to intuitive or expressive knowledge, which is the aesthetic or artistic nature in art, but also of the relations between the aesthetic fact and 9662 All the objects of human reason or enquiry may naturally be divided Matters of fact, which are the second objects of human reason, are natural reason and abilities; if that object be entirely new to him, he particular effects into a few general causes, by means of reasonings natural objects, by observing the effects which result from them. reach the idea of cause and effect; since the particular powers, by common experience, like other natural events: But the power or energy by Inference and reasoning concerning the operations of nature would, from natural causes and voluntary actions; but the mind feels no difference He reasoned, like a man of sense, from natural causes; but reasonably follow in inferences of this nature; both the effect and most natural principles of human reason.[32] But what renders the matter we can reason back from cause to new effects in the case of human 971 imperfect: for men are wont to form general ideas of things natural, no thing''s power of action, in so far as this is understood by its nature, Proof.The power, whereby each particular thing, and consequently man, Proof.Desire is the essence of a man (Def. of the Emotions, i.), Proof.Virtue is human power, which is defined solely by man''s essence Proof.In so far as a thing is in harmony with our nature, it cannot be thing is to man most useful, which is most in harmony with his nature as he has a greater knowledge of God. Proof.Men, in so far as they live in obedience to reason, are most Proof.Pleasure (III:xi.&Note) is emotion, whereby the body''s power of man''s true power of action or virtue is reason herself (III:iii.), as emotions of pleasure and pain; as for the desires, they are good or bad 990 plain that the universal laws of nature are decrees of God following from mean events of which the natural cause cannot be explained by a reference to miracles, in the sense of events contrary to the laws of nature, so far from order of nature or her laws, it not only can give us no knowledge of God, naturally, and are referred directly to God because Scripture, as we have Scripture does not widely differ from the method of interpreting nature in book, when the historian, after relating the words of Moses, begins again to book of the law of God," he changes into "and Joshua wrote these words that Moses wrote the book of the law, the historian adds that he handed it reasonable to suppose that Moses wrote down the laws at the time when he law of God, written, set forth, and explained by Ezra, which is referred to