On the Freedom of the Human WillGould and Newman, 1835 - 199 עמודים |
מהדורות אחרות - הצג הכל
Bockshammer: On the Freedom of the Human Will <span dir=ltr>Gustav Ferdinand Bockshammer</span> אין תצוגה מקדימה זמינה - 2016 |
מונחים וביטויים נפוצים
absolute according action actual agency appears apprehend arise Aristotle attain become Buttenhausen cause character conceived conception condition conformity connexion consciousness consequently considered contradic contradiction contrary course of nature creation creature dark depth derived Descartes desires determined developed distinction Divine doctrine empirical energy entirely Epicurus essence essential eternal existence faculty feeling Fichte finite ginal ground guilt harmony Hence higher highest holy human freedom hypostases impossible individual infinite Inquirer knowledge laws of nature Leibnitz liberty light manifestation manner means mind monads moral evil moral law necessary necessity never objects opposition original outward pantheism perfect phantasms phenomena philosophy Philosophy of Mind Plato possible practical reason present principle pure reason regarded relation representations sality Schelling self-determination self-subsistence sense soul speculation speculative reason Spinoza spirit striving supposition things Tholuck thought timate tion true truth universal whilst whole
קטעים בולטים
עמוד 54 - For man doth not seem to rest satisfied, either with fruition of that wherewith his life is preserved, or with performance of such actions as advance him most deservedly in estimation; but doth further covet, yea, oftentimes manifestly pursue with great sedulity and earnestness, that which cannot stand him in any stead for vital use; that which exceedeth the reach of sense; yea, somewhat above...
עמוד 137 - A moral Evil is an evil that has its origin in a "Will. An evil common to all must have a ground common to all. But the actual existence of moral evil we are bound in conscience to admit; and that there is an evil common, to all is a fact; and this evil must therefore have a common ground. N"ow this evil ground cannot originate in the Divine Will: it must therefore be referred to the will of man. And this evil ground we call Original Sin.
עמוד 48 - ... that are not contained in the nature and intrinsical quality of the agent, as for example, the water is said to descend freely, or to have- liberty to descend by the channel of the river, because there is no impediment that way, but not across, because the banks are impediments, and though...
עמוד 19 - My purpose is with fire to burn Paradise, and with my water to quench the flames of hell, that men may serve God without the incentives of hope and fear, and purely for the love of God.
עמוד 42 - The word nature has been used in two senses, — viz., actively and passively ; energetic (= forma formans), and material (= forma formata). In the first it signifies the inward principle of whatever is requisite for the reality of a thing...
עמוד 181 - Affections, as joy, and grief, and fear, and anger, with such like, being as it were the sundry fashions and forms of Appetite, can neither rise at the conceit of a thing indifferent, nor yet choose but rise at the sight of some things.
עמוד 21 - understanding," I mean the faculty of thinking and forming judgments on the notices furnished by the sense, according to certain rules existing in itself, which rules constitute its distinct nature. By the pure
עמוד 22 - I say then, that it is neither possible nor necessary for all men, nor for many, to be philosophers. There is a philosophic (and inasmuch as it is actualized by an effort of freedom, an artificial) consciousness, which lies beneath or (as it were) behind the spontancous consciousness natural to all reflecting beings.
עמוד 28 - Man in perfection of nature being made according to the likeness of his Maker resembleth him also in the manner of working : so that whatsoever we work as men, the same we do...
עמוד 172 - Here we find the word idea familiarly employed, in its most extensive signification, to express the objects, not only of intellect proper, but of memory, imagination, sense ; and this is the earliest example of such an employment. For the Discourse on Method in which the term is usurped by Descartes...