Ethical StudiesClarendon Press, 1876 - 344 páginas |
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Página 19
... finite persons , is a confirmation of the above account . In that religious relation the relation ceases ; the self loses sight of its private selfness , and gives itself up , to find itself and more than itself . The objection to the ...
... finite persons , is a confirmation of the above account . In that religious relation the relation ceases ; the self loses sight of its private selfness , and gives itself up , to find itself and more than itself . The objection to the ...
Página 43
... finite strength was overborne ; ' there we say there is no moral imputation , because it did not lie with the man's will , nor was it in his power , that volition should have taken place . But where we collect ourselves and volition ...
... finite strength was overborne ; ' there we say there is no moral imputation , because it did not lie with the man's will , nor was it in his power , that volition should have taken place . But where we collect ourselves and volition ...
Página 69
... finite is limited or ended . To be finite is to be some one among others , some one which is not others . One finite ends where the other finite begins ; it is bounded from the outside , and can not go beyond itself without becoming ...
... finite is limited or ended . To be finite is to be some one among others , some one which is not others . One finite ends where the other finite begins ; it is bounded from the outside , and can not go beyond itself without becoming ...
Página 70
... finite . If I am to realize myself , it must be as infinite ; and now the question is , What does infinite mean ? and it will be better to say first what it does not mean . There are two wrong views on the subject , which we will take ...
... finite . If I am to realize myself , it must be as infinite ; and now the question is , What does infinite mean ? and it will be better to say first what it does not mean . There are two wrong views on the subject , which we will take ...
Página 71
Francis Herbert Bradley. to be not - finite , nor , with ( 2 ) , tries to get rid of it by doubling it . It does really negate the finite , so that the finite disappears , not by having a negative set over against it , but by being taken ...
Francis Herbert Bradley. to be not - finite , nor , with ( 2 ) , tries to get rid of it by doubling it . It does really negate the finite , so that the finite disappears , not by having a negative set over against it , but by being taken ...
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Términos y frases comunes
abstraction action affirmation answer appetite asceticism assertion believe casuistry categorical imperative character collision compulsion concrete universal consider contradic contradiction coprolite desire doctrine doubt element Essay essence evil exist F. H. BRADLEY fact false felt finite function further habits happiness Hedonism Hedonist Hegel hence higher human idea ideal identified immoral implies impossible imputation individual infinite less live matter means merely metaphysic mind moral consciousness moral philosophy moral world motive nature Necessitarian negation ness never notion object ordinary ourselves pain particular perhaps persons philosophy pleasure positive possible practical present psychical punishment question reader reality realize reason relation relativity of knowledge religion responsibility result satisfaction seems self-conscious self-realization selfish sense sensuous side sphere stand suppose tautology teleology tell theory thing thought tion true universal Utilitarianism virtue volition vulgar whole
Pasajes populares
Página 87 - No reason can be given why the general happiness is desirable, except that each person, so far as he believes it to be attainable, desires his own happiness. This, however, being a fact, we have not only all the proof which the case admits of, but all which it is possible to require, that happiness is a good : that each person's happiness is a good to that person, and the general happiness, therefore, a good to the aggregate of all persons.
Página 206 - Lives through all life, extends through all extent, Spreads undivided, operates unspent ; Breathes in our soul, informs our mortal part, As full, as perfect in a hair as heart ; As full, as perfect in vile man that mourns, As the rapt seraph that adores and burns. To Him no high, no low, no great, no small ; He fills, He bounds, connects and equals all.
Página 151 - Reason in itself confounded, Saw division grow together, To themselves yet either neither, Simple were so well compounded; That it cried, How true a twain Seemeth this concordant one! Love hath reason, reason none, If what parts can so remain.
Página 86 - ... mankind must by this time have acquired positive beliefs as to the effects of some actions on their happiness; and the beliefs which have thus come down are the rules of morality for the multitude, and for the philosopher until he has succeeded in finding better.
Página 162 - Dem Herrlichsten, was auch der Geist empfangen, Drängt immer fremd und fremder Stoff sich an; Wenn wir zum Guten dieser Welt gelangen, Dann heißt das Beßre Trug und Wahn.
Página 68 - Yet no one whose opinion deserves a moment's consideration can doubt that most of the great positive evils of the world are in themselves removable, and will, if human affairs continue to improve, be in the end reduced within narrow limits.
Página 266 - Is there a God?' asks the reader. 'Oh, yes,' replies Mr. Arnold, 'and I can verify him in experience.' 'And what is he then?' cries the reader. 'Be virtuous, and as a rule you will be happy,' is the answer. 'Well, and God?' 'That is God,' says Mr. Arnold; 'there is no deception, and what more do you want?
Página 139 - What is it then that I am to realize? We have said it in "my station and its duties." To know what a man is (as we have seen) you must not take him in isolation. He is one of a people, he was born in a family, he lives in a certain society, in a certain state. What he has to do depends on what his place is, what his function is, and that all comes from his station in the organism.
Página 259 - From too much liberty, my Lucio, liberty; As surfeit is the father of much fast, So every scope by the immoderate use Turns to restraint : our natures do pursue (Like rats that ravin down their proper bane) A thirsty evil ; and when we drink, we die.
Página 9 - We pay the penalty because we owe it, and for no other reason; and if punishment is inflicted for any other reason whatever than because it is merited by wrong, it is a gross immorality, a crying injustice, an abominable crime, and not what it pretends to be.