מה אומרים אנשים - כתיבת ביקורת
LibraryThing Reviewביקורת משתמש - bernardkruger - LibraryThing
This revised edition of D'Holbach's chief work was first published in 1770 under the assumed name of Jean-Baptiste Mirabaud, Secretary of the French Academy (who had died in 1760). Now commonly ... קרא סקירה מלאה
מהדורות אחרות - הצג הכל
according atheist attributed Baron d'Holbach believe body brain causes celestial monarch chimeras combinations conduct consequence crime deists Descartes desire Divinity earth effects ence errour essence eternal evil experience faculty favourable fear feel felicity free agent frequently give greater number habit happiness human species ideas igneous ignorance imagination impulse innate ideas intelligence interest labour laws ligion Malebranche man’s manner matter ment mind miserable mode of existence modes of action modified moral motion motives moved natural philosophers nature neces necessarily necessary necessity never objects obliged opinions organs passions peculiar perceive Plato prejudices present pretended priests principles procure produce properties punish qualities reason received religion render rience sary senses sensible short society soul spirit substance superstition supposed tain temperament Tertullian thee theologians theology thing thou tion true truth ture virtue whence whilst whole wicked
עמוד 128 - For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity. 20 All go unto one place; all are of the dust, and all turn to dust again.
עמוד vii - Exegi monumentum aere perennius Regalique situ pyramidum altius, Quod non imber edax, non Aquilo impotens Possit diruere aut innumerabilis Annorum series et fuga temporum.
עמוד 218 - There is not so contemptible a plant or animal that does not confound the most enlarged understanding.
עמוד 214 - ... wiser; which would again involve a contradiction. The theologians fearing, without doubt, to restrain the liberty of the Divinity, have supposed it was necessary that he should not be bound by his own laws, in which they have shewn somewhat more ignorance of their subject than they imagined. 10th, "The self-existent Being, the supreme Cause of all things, must of necessity have infinite power.
עמוד 94 - It is said: that in consequence of an idea to which the mind gives birth, man acts freely if he encounters no obstacle. But the question is, what gives birth to this idea in his brain? was he the master either to prevent it from presenting itself, or from renewing itself in his brain? Does not this idea depend either upon objects that strike him exteriorly and in despite of himself, or upon causes, that without his knowledge, act within himself and modify his brain? Can he prevent his eyes, cast...
עמוד 88 - The motives that determine the voluptuary and the debauchee to risk their health, are as powerful, and their actions are as necessary, as those which decide the wise man to manage his. But, it will be insisted, the debauchee may be prevailed on to change his conduct: this does not imply that he is a free agent; but that motives may be found sufficiently powerful to annihilate the effect of those that previously acted upon him; then these new motives determine his will to the new mode of conduct he...
עמוד 215 - must of necessity be a being of infinite goodness, justice, and truth, and all other moral perfections, such as become the supreme governor and judge of the •world.
עמוד 95 - ... to act freely. When it is said, that man is not a free agent, it is not pretended to compare him to a body moved by a simple impulsive cause: he contains within himself causes inherent to his existence; he is moved by an interior organ, which has its own peculiar laws, and is itself necessarily determined in consequence of ideas formed from perceptions resulting from sensations which it receives from exterior objects.
עמוד viii - ... notwithstanding the reiterated checks his ambitious folly experiences, he still attempts the impossible, strives to carry his researches beyond the visible world, and hunts out misery in imaginary regions. He would be a metaphysician before he has become a practical philosopher. He quits the contemplation of realities to meditate on chimeras. He neglects experience, to feed on conjecture, to indulge in hypothesis. He dares not cultivate his reason, because from his earliest days he has been taught...