A History of European Thought in the Nineteenth Century, Volume 3W. Blackwood and sons, 1912 |
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abstract appeared attempt Auguste Comte chapter characteristic Charles Renouvier Comte conception critical spirit deal defined definite Descartes doctrine earlier England English essence exact existence expression fact Fichte Fichte's France French fundamental German Goethe Hegel Herbart Herbert Spencer human mind Hume ideal idealistic ideas important independent influence inner intellectual interest John Stuart Mill Kant Kant's Kantian Kuno Fischer latter Leibniz literature logical Lotze Lotze's mathematical meaning mechanical ment mental metaphysical methods Mill modern moral movement natural philosophy natural sciences nineteenth century notably original phenomena philo philosophical thought philosophy of nature physical poetical position principles problem of knowledge problem of Reality Prof psychology purely question rational psychology reasoning recent recognised refer region religion religious Renouvier Schelling Schelling's Schleiermacher Schopenhauer sense side sophy soul speculation Spinoza term theory of knowledge things thinkers tion truly Real unity whole word writings Wundt
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Page 185 - Most fortunately it happens that, since reason is incapable of dispelling these clouds, nature herself suffices to that purpose, and cures me of this philosophical melancholy and delirium, either by relaxing this bent of mind, or by some avocation, and lively impression of my senses, which obliterate all these chimeras. I dine, I play a game of backgammon, I converse, and am merry with my friends; and when, after three or four hours...
Page 25 - I have not to search for them and conjecture them as though they were veiled in darkness or were in the transcendent region beyond my horizon; I see them before me and connect them directly with the consciousness of my existence.
Page 360 - Philosophy' and in his smaller writings, to show the intimate connection which existed between the literary and the philosophical movement at Jena and Weimar at the end of the eighteenth and at the beginning of the nineteenth century.
Page 7 - If words have all their possible extent of power, three effects arise in the mind of the hearer. The first is, the sound; the second, the picture, or representation of the thing signified by the sound ; the third is, the affection of the soul produced by one or by both of the foregoing.
Page 603 - But now for many years I cannot endure to read a line of poetry: I have tried lately to read Shakespeare, and found it so intolerably dull that it nauseated me. I have also almost lost my taste for pictures or music.
Page 4 - There are also Idols formed by the intercourse and association of men with each other, which I call Idols of the Marketplace, on account of the commerce and consort of men there. For it is by discourse that men associate ; and words are imposed according to the apprehension of the vulgar. And therefore the ill and unfit choice of words wonderfully obstructs the understanding.
Page 530 - I mean that to be real is to be indissolubly one thing with sentience. It is to be something which comes as a feature and aspect within one whole of feeling, something which, except as an integral element of such sentience, has no meaning at all. And what I repudiate is the separation of feeling from the felt, or of the desired from desire, or of what is thought from thinking, or the division — I might add — of anything from anything else.
Page 553 - Geheimnisvoll am lichten Tag, Läßt sich Natur des Schleiers nicht berauben, Und was sie deinem Geist nicht offenbaren mag, Das zwingst du ihr nicht ab mit Hebeln und mit Schrauben.
Page 94 - Of the literature of France and Germany, as of the intellect of Europe in general, the main effort, for now many years, has been a critical effort; the endeavour, in all branches of knowledge, theology, philosophy, history, art, science, to see the object as in itself it really is.
Page 309 - Deism, he remained in a state of perplexity, until, doubtless after many struggles, he yielded to the conviction that concerning the origin of things nothing whatever can be known. This is the only correct statement of his opinion; for dogmatic atheism he looked upon as absurd; as most of those whom the world has considered atheists have always done.