principles of philosophy citation
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principles of philosophy citation

principles of philosophy citation

Responsibility: There is a vast difference between real andapparent virtues; and there is also a great discrepancy betweenthose real virtues that proceed from an accurate knowledge of thetruth, and such as are accompanied with ignorance or error. LXXIV. You can easily create a free account. Create lists, bibliographies and reviews: Your request to send this item has been completed. And we will call those things indefinite rather than infinite, withthe view of reserving to God alone the appellation of infinite; inthe first place, because not only do we discover in him alone nolimits on any side, but also because we positively conceive that headmits of none; and in the second place, because we do not in thesame way positively conceive that other things are in every partunlimited, but merely negatively admit that their limits, if theyhave any, cannot be discovered by us. But, on the other hand, we can conceive extensionwithout figure or motion, and thought without imagination orsensation, and so of the others; as is clear to any one who attendsto these matters. Accordingly, since we now only design to apply ourselves to theinvestigation of truth, we will doubt, first, whether of all thethings that have ever fallen under our senses, or which we have everimagined, any one really exist; in the first place, because we knowby experience that the senses sometimes err, and it would beimprudent to trust too much to what has even once deceived us;secondly, because in dreams we perpetually seem to perceive orimagine innumerable objects which have no existence. But although God has not given us an omniscient understanding, he isnot on this account to be considered in any wise the author of ourerrors, for it is of the nature of created intellect to be finite,and of finite intellect not to embrace all things. From phenomenology to phenomenotechnique: the role of early twentieth-century physics in Gaston Bachelard’s philosophy. LXXV. There are indeed a great many persons who, through their wholelifetime, never perceive anything in a way necessary for judging ofit properly; for the knowledge upon which we can establish a certainand indubitable judgment must be not only clear, but also, distinct.I call that clear which is present and manifest to the mind givingattention to it, just as we are said clearly to see objects when,being present to the eye looking on, they stimulate it withsufficient force. But,besides the entanglement of prejudices, from which no one isentirely exempt, although it is they who have been the most ardentstudents of the false sciences that receive the greatest detrimentfrom them, it happens very generally that people of ordinarycapacity neglect to study from a conviction that they want ability,and that others, who are more ardent, press on too rapidly: whenceit comes to pass that they frequently admit principles far fromevident, and draw doubtful inferences from them. And, accordingly, the term substance does notapply to God and the creatures UNIVOCALLY, to adopt a term familiarin the schools; that is, no signification of this word can bedistinctly understood which is common to God and them. for we ought not to presume so far as to thinkthat we are sharers in the counsels of Deity, but, considering himas the efficient cause of all things, let us endeavour to discoverby the natural light [Footnote: "Faculty of reasoning."--FRENCH. In the sameway, since every one is conscious that he thinks, and that he inthought can exclude from himself every other substance, whetherthinking or extended, it is certain that each of us thus consideredis really distinct from every other thinking and corporealsubstance. But when the mind, which thus knows itself but is still in doubt asto all other things, looks around on all sides, with a view to thefarther extension of its knowledge, it first of all discovers withinitself the ideas of many things; and while it simply contemplatesthem, and neither affirms nor denies that there is anything beyonditself corresponding to them, it is in no danger of erring.

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