Appearance and Reality: A Metaphysical Essay

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Swan Sonnenschein, 1893 - Knowledge, Theory of - 558 pages
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Page 346 - My external sensations are no less private to myself than are my thoughts or my feelings. In either case my experience falls within my own circle, a circle closed on the outside; and, with all its elements alike, every sphere is opaque to the others which surround it. ... In brief, regarded as an existence which appears in a soul, the whole world for each is peculiar and private to that soul.
Page 447 - If the red slayer think he slays, Or if the slain think he is slain, They know not well the subtle ways I keep, and pass, and turn again. Far or forgot to me is near; Shadow and sunlight are the same; The vanished gods to me appear; And one to me are shame and fame. They reckon ill who leave me out; When me they fly, I am the wings; I am the doubter and the doubt, And I the hymn the Brahmin sings.
Page 145 - Find any piece of existence, take up anything that any one could possibly call a fact, or could in any sense assert to have being, and then judge if it does not consist in sentient experience. Try to discover any sense in which you can still continue to speak of it, when all perception and feeling have been removed...
Page 144 - We perceive, on reflection, that to be real, or even barely to exist, must be to fall within sentience. Sentient experience, in short, is reality, and what is not this is not real. We may say, in other words, that there is no being or fact outside of that which is commonly called psychical existence. Feeling, thought, and volition (any groups under which we class psychical phenomena) are all the material of existence, and there is no other material, actual or even possible.
Page 136 - Ultimate reality is such that it does not contradict itself; here is an absolute criterion. And it is proved absolute by the fact that, either in endeavouring to deny it, or even in attempting to doubt it, we tacitly assume its validity.
Page 531 - personal" is to bear anything like its ordinary sense, assuredly the Absolute is not merely personal. It is not personal, because it is personal and more. It is, in a word, super-personal.
Page 487 - We can find no province of the world so low but the Absolute inhabits it. Nowhere is there even a single fact so fragmentary and so poor that to the universe it does not matter. There is truth in every idea however false, there is reality in every existence however slight; and, where we can point to reality or truth, there is the one undivided life of the Absolute.
Page 210 - The Absolute is timeless, but it possesses time as an isolated aspect, an aspect which, in ceasing to be isolated, loses its special character.
Page 447 - If you identify the Absolute with God, that is not the God of religion. If again you separate them, God becomes a finite factor in the Whole. And the effort of religion is to put an end to, and break down, this relation — a relation which, none the less, it essentially presupposes. Hence, short of the , Absolute, God cannot rest, and, having reached that • goal, he is lost and religion with him.
Page 489 - And, so introduced, their direct application to the Absolute is impossible. Thus to identify the supreme universe with a partial system may, for some end, be admissible. But to take it as a single character within this system, and as a feature which is already overruled, and which as such is suppressed there, would, we have seen, be quite unwarranted. Ugliness, error, and evil, all are owned by, and all essentially contribute to the wealth of the Absolute. The Absolute, we may say in general, has...

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