Essays on Literature and Philosophy, Volume 1

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Macmillan & Company, 1892 - Literature
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Page 381 - The intellectual love of the mind towards God is the very love with which He loves Himself, not in so far as He is infinite, but in so far as He can be manifested through the essence of the human mind, considered under the form of eternity; that is to say, the intellectual love of the mind towards God is part of the infinite love with which God loves Himself.
Page 336 - ... atmosphere. For these, though troublesome, are yet necessary and have certain causes through which we may come to understand them, and thus by contemplating them in their truth, gain for our minds as much joy as by the knowledge of things that are pleasing to the senses.
Page 531 - Yet nature is made better by no mean, But nature makes that mean ; so, over that art, Which you say adds to nature, is an art Which nature makes...
Page 530 - God is working in him, can find its explanation and defence only in a philosophy for which " the real is the rational, and the rational is the real." And such a philosophy, beginning with the Kantian doctrine that existence means existence for a spiritual or thinking subject, must go on to...
Page 442 - Hegel's position thus: the highest aim of philosophy 'is to reinterpret experience, in the light of a unity which is presupposed in it, but which cannot be made conscious or explicit until the relation of experience to the thinking self is seen - the unity of all things with each other and with the mind that knows them'.
Page 363 - By substance, I understand that which is in itself and is conceived through itself; in other words, that, the conception of which does not need the conception of another thing from which it must be formed.
Page 448 - Psychology has to inquire how this self-consciousness is realized or developed in man, in whom the consciousness of self grows with the consciousness of a world in time and space, of which he individually is only a part, and to parts of which only he stands in immediate relation. In considering the former question we are considering the sphere within which all knowledge and all objects of knowledge are contained. In considering the latter, we are selecting one particular object or class of objects...
Page 336 - ... soul, not as vices of human nature, but as properties pertaining to it, in the same way as heat, cold, storm, thunder pertain to the nature of the atmosphere. For these, though troublesome, are yet necessary, and have certain causes through which we may come to...
Page 356 - Evil is not something positive, but a state of privation, something that exists not in relation to the divine, but simply in relation to the human intelligence. It is a conception that arises from that generalizing tendency of our minds, which leads us to bring all beings that have the external form of man under one and the same definition, and to suppose that they are all equally capable of the highest perfection which we can deduce from such a definition. When, therefore, we find an individual...
Page 465 - Leibniz—though with some hesitation on both sides—represent respectively the theory that all knowledge is a posteriori and the theory that all knowledge is a priori. The compromise seemed to be renewed with Kant, but the form in which it was renewed pointed, as has been already shown, to something more than a compromise ; for his doctrine was that the a posteriori element, the facts, exist for us only under a priori conditions, or, in other words, that what is usually called a posteriori is in...

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