Philosophical partMarsh, Capen & Lyon, 1833 |
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Page v
... understanding Consciousness and sensation Perception Attention Memory Reminiscence Imagination Judgment Association Categories Desire and will Affections Passions SECTION II . 1 PAGE 9 27 28 32 32 35 36 38 38 40 43 46 47 50 59 52 62 ...
... understanding Consciousness and sensation Perception Attention Memory Reminiscence Imagination Judgment Association Categories Desire and will Affections Passions SECTION II . 1 PAGE 9 27 28 32 32 35 36 38 38 40 43 46 47 50 59 52 62 ...
Page 12
... conversant in the regulation of actions , is practical . The theoretical philosophy in- quires , besides the contemplation of truth and virtue , the right conduct of understanding and the powers of speech in the 12 PHILOSOPHY OF THE MIND .
... conversant in the regulation of actions , is practical . The theoretical philosophy in- quires , besides the contemplation of truth and virtue , the right conduct of understanding and the powers of speech in the 12 PHILOSOPHY OF THE MIND .
Page 13
... understanding is employed , 1st , upon things which it comprehends by itself , and which in their nature are simple and invariable ; or 2d , upon things which are subject to the senses and which are liable to change . Sense is the ...
... understanding is employed , 1st , upon things which it comprehends by itself , and which in their nature are simple and invariable ; or 2d , upon things which are subject to the senses and which are liable to change . Sense is the ...
Page 14
... understanding with subtle distinctions than to enlighten it with real knowledge . His logical dissertations are not sufficiently clear ; they contain many subtleties which of course produce obscurity . He was fond of syllogistic ...
... understanding with subtle distinctions than to enlighten it with real knowledge . His logical dissertations are not sufficiently clear ; they contain many subtleties which of course produce obscurity . He was fond of syllogistic ...
Page 19
... understanding and manners . sophical systems for all tastes . adopted the Pythagorean and Platonic creeds . Brutus was favor- able to the union of the Platonic and Stoic philosophy . Cicero was rather a warm admirer and an elegant ...
... understanding and manners . sophical systems for all tastes . adopted the Pythagorean and Platonic creeds . Brutus was favor- able to the union of the Platonic and Stoic philosophy . Cicero was rather a warm admirer and an elegant ...
Common terms and phrases
activity admit affective and intellectual animals Aristotle Atheist attention belief benevolence Bishop Butler body brain cause charity Christianity civil Common Significations consider Creator degree depend desire determinate disagreeable affection Disorders dispositions divine doctrine Dugald Stewart Epicurus evil excite existence Explanation according external senses facul faculties proper farther feelings French language functions fundamental faculties fundamental powers George Combe greater number happiness human nature ideas impressions inactivity predisposes inclinations individual inferior influence innate innate ideas instinct intellectual faculties judgment justice kind knowledge liberty love of approbation Malebranche manifestations mankind manner means memory mind misery modes of action modified moralists motives nations natural laws natural morality never object observation opinion organization particular passions peculiar perception persons philosophers Phrenological Society Phrenology physical Plato pleasure precepts produce propensities Pyrrho Pythagoras reason relations religion religious revealed selfishness sensation sentiments society soul species Spurzheim superior things tion Titian truth understanding virtue whilst
Popular passages
Page 139 - All things come alike to all : there is one event to the righteous, and to the wicked ; to the good and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not : as is the good, so is the sinner; and he that sweareth, as he that feareth an oath.
Page 148 - God that made the world, and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands...
Page 172 - For one believeth that he may eat all things: another, who is weak, eateth herbs. Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him.
Page 61 - For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it.
Page 150 - If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone.
Page 172 - He that regardeth the day regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it.
Page 139 - I returned, and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill ; but time and chance happeneth to them all.
Page 117 - And we know that all things work together for good to them that love God, to them who are the called according to his purpose. "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. 3° Moreover whom he did predestinate, them he also called : and whom he called, them he also justified : and whom he justified, them he also glorified.
Page 146 - That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.
Page 123 - ... doing this, we naturally and unavoidably approve some actions, under the peculiar view of their being virtuous and of good desert; and disapprove" others, as vicious and of ill desert.