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accept ancient answer appear applied Aristotle attempt attribute authority axiom Bacon believe body called cause CHAPTER clear clearly conceived conception consciousness consequence considered deductive Descartes discovery distinct doctrines doubt effect employed endeavour error Essay evident examine examples existence experience explain external fact faculties follow give given ground hand Hobbes human ideas important induction infinite innate inquiry knowledge laws less Locke Locke's logical means metaphysical method mind motion nature necessary never object observation once opinions original passage philo philosophy physical position present principles produced prove qualities question reader reason reflection remarks respect rest rules says sensation sense simple speak speculations Spinoza spirit stand Substance suppose theory things thinker thought tion true truth understanding universal Vols whole writers
Σελίδα 18 - No man ever spake more neatly, more pressly, more weightily, or suffered less emptiness, less idleness, in what he uttered. No member of his speech, but consisted of his own graces. His hearers could not cough, or look aside from him, without loss. He commanded where he spoke ; and had his judges angry and pleased at his devotion.
Σελίδα 18 - There happened in my time one noble speaker, who was full of gravity in his speaking. His language was nobly censorious. No man ever spake more neatly, more pressly, more weightily, or suffered less emptiness, less idleness, in what he uttered. No member of his speech but consisted of his own graces. His hearers could not cough, or look aside from him, without loss. He commanded where he spoke.
Σελίδα 209 - SINCE the mind, in all its thoughts and reasonings, hath no other immediate object but its own ideas, which it alone does or can contemplate ; it is evident, that our knowledge is only conversant about them.
Σελίδα 209 - It is evident the mind knows not things immediately, but only by the intervention of the ideas it has of them. Our knowledge therefore is real only so far as there is a conformity between our ideas and the reality of things. But what shall be here the criterion? How shall the mind, when it perceives nothing but its own ideas, know that they agree with things themselves...
Σελίδα 204 - When the understanding is once stored with these simple ideas, it has the power to repeat, compare, and unite them, even to an almost infinite variety, and so can make at pleasure new complex ideas. But it is not in the power of the most exalted wit, or enlarged understanding, by any quickness or variety of thought, to invent or frame one new simple idea in the mind, not taken in by the ways before mentioned : nor can any force of the understanding destroy those that are there.
Σελίδα 210 - ... must necessarily be the product of things operating on the mind in a natural way, and producing therein those perceptions which by the wisdom and will of our Maker they are ordained and adapted to.
Σελίδα 194 - If by this inquiry into the nature of the understanding, I can discover the powers thereof, how far they reach, to what things they are in any degree proportionate, and where they fail us, I suppose it may be of use to prevail with the busy mind of man to be more cautious in meddling with things exceeding its comprehension...
Σελίδα 198 - This source of ideas every man has wholly in himself, and though it be not sense, as having nothing to do with external objects, yet it is very like it and might properly enough be called internal sense.
Σελίδα 167 - That when a thing lies still, unless somewhat else stir it, it will lie still for ever, is a truth that no man doubts of. But that when a thing is in motion, it will eternally be in motion, unless somewhat else stay it, though the reason be the same, namely that nothing can change itself, is not so easily assented to. For men measure not only other men but all other things, by themselves...
Σελίδα 194 - I suppose it may be of use to prevail with the busy mind of man to be more cautious in meddling with things exceeding its comprehension, to stop when it is at the utmost extent of its tether, and to sit down in a quiet ignorance of those things which, upon examination, are found to be beyond the reach of our capacities.