What people are saying - Write a review
We haven't found any reviews in the usual places.
Other editions - View all
absolute abstract analysis arises Aristotle body brain called categorical propositions cause ception Cogito ergo Sum cognition combined complete conation conceived concept concept-form connection contains course of nature Descartes Ding-an-sich disjunctive propositions distinction distinguished division emotions empirical ego empirical objects existence express external fact feelings formal element generalisation Hegel's idea imagine induction inference infinite infinity instance interest ject kind knowledge laws limited logical material element matter metaphysic mind namely ness notion objects of consciousness objects of presentation occupy ontology origin pain partl perceived pheno phenomena phenomenon philosophy Plato pleasure portion predicate propositions provisional image question racter reasoning reflection relation representation represented sciousness second intention sensations sensations of sight sense of effort separate Seyn sight space spontaneous redintegration subjective and objective subjective aspect supposed syllogisms tangible term theory thing thought tion touch true truth unity universe volition voluntary redintegration whole
Page 513 - Hamlet wrong'd Laertes? Never Hamlet : If Hamlet from himself be ta'en away, And when he's not himself does wrong Laertes, Then Hamlet does it not, Hamlet denies it. Who does it, then ? His madness : if 't be so, Hamlet is of the faction that is wrong'd ; His madness is poor Hamlet's enemy.
Page 257 - So when a child, as playful children use, Has burnt to tinder a stale last year's news, The flame extinct, he views the roving fire, There goes my lady, and there goes the 'squire ; There goes the parson, oh ! illustrious spark, And there, scarce less illustrious, goes the clerk.
Page 371 - Die Logik bestimmte sich danach als die Wissenschaft des reinen Denkens, die zu ihrem Prinzip das reine Wissen habe, die nicht abstrakte, sondern dadurch konkrete lebendige Einheit, daß in ihr der Gegensatz des Bewußtseins von einem subjektiv für sich...
Page 267 - There can be but one answer: that which has been most habitually combined with them before. This new object begins at once to form itself in consciousness, and to group its parts round the part still remaining from the former object; part after part comes out and arranges itself in its old position; but scarcely has the process begun, when the original law of interest begins to operate on this new formation, seizes on the interesting parts and impresses them on the attention to the exclusion of the...
Page 365 - Begriff ist; in dieser Freiheit findet daher kein Übergang statt; das einfache Sein, zu dem sich die Idee bestimmt, bleibt ihr vollkommen durchsichtig und ist der in seiner Bestimmung bei sich selbst bleibende Begriff.
Page 264 - To account for these special phenomena, we must have recourse to a third law — that of Preference. Thoughts are suggested, not merely by force of the general subjective relation subsisting between themselves ; they are also suggested in proportion to the relation of interest (from whatever source) in which these stand to the individual mind.\ The grounds of this predominant interest may be of various kinds.
Page 215 - ... by which they are supposed to be rendered conductors of certain qualities of bodies, and not of others. " This last theory, of which ten or twenty years since no one doubted the correctness, on being subjected to a comparison with facts, was found unsatisfactory. For the same stimulus, for example, electricity, may act simultaneously on all the organs of sense, — all are sensible to its action ; but the nerve of each sense is affected in a different way, becomes the seat of a different sensation...
Page 20 - Sed quid igitur sum? Res cogitans. Quid est hoc? Nempe dubitans, intelligens, affirmans, negans, volens, nolens, imaginans quoque, & sentiens.
Page 552 - Ainsi, le germe élémentaire de la philosophie positive est certainement tout aussi primitif, au fond, que celui de la philosophie théologique elle-même, quoiqu'il n'ait pu se développer que beaucoup plus tard.