Philosophical Miscellanies: Translated from the French of Cousin, Jouffroy, and B. Constant. With Introductory and Critical Notices. By George Ripley ...Hilliard, Gray,, 1838 |
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absolute substance absolute truth action Aristotle arrive Atheism authority Beautiful believe cause character Christianity commence common sense comprehend Condillac condition consequences convictions Cousin Descartes destiny developement doctrine doubt Eclecticism elements exclusive existence fact of consciousness faculties faith feel Fichte France Germany give Hegel Hence history of philosophy human mind human nature human race ideas Infinite intel intellectual intelligence Jouffroy Kant knowledge labors laws less liberty losophy Maine de Biran Malebranche manifested ment method moral nation natural capacities necessary never not-me object observation ontology opinion ourselves Pantheism perceive personal power phenomena phenomenon philo philoso Philosophical Fragments Plato possession present principle problem produced profound psychology question reality reason recognise refer reflection regard relation religion religious result Royer-Collard sciousness sensation sensibility Sensual skepticism solution soul sphere spirit spontaneous substance thing thought tion true unity universal whole Xenophanes
Popular passages
Page iv - For the sun, which we want, ripens wits as well as fruits ; and as wine and oil are imported to us from abroad, so must ripe understanding, and many civil virtues, be imported into our minds from foreign writings, and examples of best ages: we shall else miscarry still, and come short in the attempts of any great enterprise.
Page 69 - It is reason which gives us (his threefold knowledge on the same authority with that of the slightest cognition which we possess ; reason, the sole faculty of all knowing, the only principle of certainty, the exclusive standard of the True and the False, of good and evil, which alone can perceive its own mistakes, correct itself when it is deceived, restore itself when it is in error, call itself to account, and pronounce upon itself the sentence of acquittal or of condemnation.
Page 236 - I shall be thought extremely devot at Paris. Yet it is not from Rome, but from Berlin, that I address you. The man who holds this language to you is a philosopher, formerly disliked^ and even persecuted, by the priesthood ; but this philosopher has a mind too little affected by the recollection of his own insults, arid is too well acquainted with human nature and with history., not to regard religion as an indestructible power ; genuine Christianity, as a means of civilization for the people...
Page 298 - Christian whence comes the human race, he knows ; or whither it goes, he knows ; or how it goes, he knows. If we ask that poor child, who has never reflected on the subject in his life, why he is here below and what will become of him after death, he will give you a sublime answer, which he will not thoroughly comprehend, but which is none the less admirable for that. If we ask him how the world was created, and for what end ; why God has placed in it plants and animals ; how the earth was peopled...
Page 270 - Thus it is fit, since there is an infinite fountain of light and knowledge, that this light should shine forth in beams of communicated knowledge and understanding...
Page 146 - ... of God ; every man thinks, every man therefore thinks God, if we may so express it ; every human proposition, reflecting the consciousness, reflects 'the idea of Unity and of Being that is essential to consciousness ; every human proposition therefore contains God ; every man who speaks, speaks of God, and every word is an act of faith and a hymn. Atheism is a barren formula, a negation without reality, an abstraction of the mind which...
Page 78 - ... so far as he is substance, that is to say, being absolute cause, one and many, eternity and time, space and number, essence and life, indivisibility and totality, principle, end and...
Page 78 - Eternity and of an absolute existence which resembles even the negation of existence. He is a God at once true and real, at once substance and cause, always substance and always cause, being substance only...
Page 123 - Reason is impersonal in its nature. It is not we who make it. It is so far from being individual, that its peculiar characteristics are the opposite of individuality, namely, universality and necessity ; since it is to reason, that we owe the knowledge of universal and necessary truths, of principles which we all obey, and which we cannot but obey.