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The Tao Teh King, or the Tao and its Characteristics.txt | THE TAO TEH KING,
OR
THE TAO AND ITS CHARACTERISTICS
by Lao-Tse
Translated by James Legge
PART 1.
Ch. 1. 1. The Tao that can be trodden is not the enduring and
unchanging Tao. The name that can be named is not the enduring and
unchanging name.
2. (Conceived of as) having no name, it is the Originator of he... |
The Tao Teh King, or the Tao and its Characteristics.txt_0 | THE TAO TEH KING,
OR
THE TAO AND ITS CHARACTERISTICS
by Lao-Tse
Translated by James Legge
PART 1.
Ch. 1. 1. The Tao that can be trodden is not the enduring and
unchanging Tao. The name that can be named is not the enduring and
unchanging name.
2. (Conceived of as) having no name, it is the Originator of he... |
The Tao Teh King, or the Tao and its Characteristics.txt_1 | 2. There are few in the world who attain to the teaching without
words, and the advantage arising from non-action.
44.
1.
Or fame or life,
Which do you hold more dear?
Or life or wealth,
To which would you adhere?
Keep life and lose those other things;
Keep them and lose your life:--which brin... |
The Republic, by Plato.txt | THE REPUBLIC
By Plato
Translated by Benjamin Jowett
Note: See also “The Republic” by Plato, Jowett, eBook #150
Contents
INTRODUCTION AND ANALYSIS.
THE REPUBLIC.
PERSONS OF THE DIALOGUE.
BOOK I.
BOOK II.
BOOK III.
BOOK IV.
BOOK V.
BOOK VI.
BOOK VII.
BOOK VIII.
BOOK IX.
BOOK X.
INTRODUCTION AND AN... |
The Republic, by Plato.txt_0 | THE REPUBLIC
By Plato
Translated by Benjamin Jowett
Note: See also “The Republic” by Plato, Jowett, eBook #150
Contents
INTRODUCTION AND ANALYSIS.
THE REPUBLIC.
PERSONS OF THE DIALOGUE.
BOOK I.
BOOK II.
BOOK III.
BOOK IV.
BOOK V.
BOOK VI.
BOOK VII.
BOOK VIII.
BOOK IX.
BOOK X.
INTRODUCTION AND AN... |
The Republic, by Plato.txt_1 | Neither can we be absolutely certain that Socrates himself taught the
immortality of the soul, which is unknown to his disciple Glaucon in
the Republic (cp. Apol.); nor is there any reason to suppose that he
used myths or revelations of another world as a vehicle of instruction,
or that he would have banished poetry or... |
The Republic, by Plato.txt_2 | There have been theories in modern as well as in ancient times which
have a family likeness to the speculations of Glaucon; e.g. that power
is the foundation of right; or that a monarch has a divine right to
govern well or ill; or that virtue is self-love or the love of power;
or that war is the natural state of man; o... |
The Republic, by Plato.txt_3 | Next as to the music. A song or ode has three parts,—the subject, the
harmony, and the rhythm; of which the two last are dependent upon the
first. As we banished strains of lamentation, so we may now banish the
mixed Lydian harmonies, which are the harmonies of lamentation; and as
our citizens are to be temperate, we m... |
The Republic, by Plato.txt_4 | To the size of the state there is no limit but the necessity of unity;
it must be neither too large nor too small to be one. This is a matter
of secondary importance, like the principle of transposition which was
intimated in the parable of the earthborn men. The meaning there
implied was that every man should do that ... |
The Republic, by Plato.txt_5 | The first question is, whether women are able either wholly or
partially to share in the employments of men. And here we may be
charged with inconsistency in making the proposal at all. For we
started originally with the division of labour; and the diversity of
employments was based on the difference of natures. But is... |
The Republic, by Plato.txt_6 | I gained nothing by evading the troublesome questions which arose
concerning women and children. I will be wiser now and acknowledge that
we must go to the bottom of another question: What is to be the
education of our guardians? It was agreed that they were to be lovers
of their country, and were to be tested in the r... |
The Republic, by Plato.txt_7 | Then now comes the question,—How shall we create our rulers; what way
is there from darkness to light? The change is effected by philosophy;
it is not the turning over of an oyster-shell, but the conversion of a
soul from night to day, from becoming to being. And what training will
draw the soul upwards? Our former edu... |
The Republic, by Plato.txt_8 | The distinction between the mathematician and the dialectician is also
noticeable. Plato is very well aware that the faculty of the
mathematician is quite distinct from the higher philosophical sense
which recognizes and combines first principles. The contempt which he
expresses for distinctions of words, the danger of... |
The Republic, by Plato.txt_9 | Each of these governments and individuals has a corresponding ethical
gradation: the ideal State is under the rule of reason, not
extinguishing but harmonizing the passions, and training them in
virtue; in the timocracy and the timocratic man the constitution,
whether of the State or of the individual, is based, first,... |
The Republic, by Plato.txt_10 | But now, let us reason with the unjust, who is not intentionally in
error. Is not the noble that which subjects the beast to the man, or
rather to the God in man; the ignoble, that which subjects the man to
the beast? And if so, who would receive gold on condition that he was
to degrade the noblest part of himself unde... |
The Republic, by Plato.txt_11 | When all the souls had chosen they went to Lachesis, who sent with each
of them their genius or attendant to fulfil their lot. He first of all
brought them under the hand of Clotho, and drew them within the
revolution of the spindle impelled by her hand; from her they were
carried to Atropos, who made the threads irrev... |
The Republic, by Plato.txt_12 | Many traditions were preserved at Sparta of the severity with which the
magistrates had maintained the primitive rule of music and poetry; as
in the Republic of Plato, the new-fangled poet was to be expelled.
Hymns to the Gods, which are the only kind of music admitted into the
ideal State, were the only kind which was... |
The Republic, by Plato.txt_13 | Yet because the illusion is always returning (for the animal part of
human nature will from time to time assert itself in the disguise of
philosophy as well as of poetry), and also because any departure from
established morality, even where this is not intended, is apt to be
unsettling, it may be worth while to draw ou... |
The Republic, by Plato.txt_14 | But as the philosopher is apt to fail in the routine of political life,
so the ordinary statesman is also apt to fail in extraordinary crises.
When the face of the world is beginning to alter, and thunder is heard
in the distance, he is still guided by his old maxims, and is the slave
of his inveterate party prejudices... |
The Republic, by Plato.txt_15 | 4. We remark with surprise that the progress of nations or the natural
growth of institutions which fill modern treatises on political
philosophy seem hardly ever to have attracted the attention of Plato
and Aristotle. The ancients were familiar with the mutability of human
affairs; they could moralize over the ruins o... |
The Republic, by Plato.txt_16 | Like Plato he is full of satirical reflections on governments and
princes; on the state of the world and of knowledge. The hero of his
discourse (Hythloday) is very unwilling to become a minister of state,
considering that he would lose his independence and his advice would
never be heeded (Compare an exquisite passage... |
The Republic, by Plato.txt_17 | That is true.
Then to them the good will be enemies and the evil will be their
friends? True.
And in that case they will be right in doing good to the evil and evil
to the good?
Clearly.
But the good are just and would not do an injustice?
True.
Then according to your argument it is just to injure those who do no... |
The Republic, by Plato.txt_18 | I for my part deem the life of the just to be the more advantageous, he
answered.
Did you hear all the advantages of the unjust which Thrasymachus was
rehearsing?
Yes, I heard him, he replied, but he has not convinced me.
Then shall we try to find some way of convincing him, if we can, that
he is saying what is not ... |
The Republic, by Plato.txt_19 | Once more, Socrates, I will ask you to consider another way of speaking
about justice and injustice, which is not confined to the poets, but is
found in prose writers. The universal voice of mankind is always
declaring that justice and virtue are honourable, but grievous and
toilsome; and that the pleasures of vice and... |
The Republic, by Plato.txt_20 | We cannot.
Then the first thing will be to establish a censorship of the writers
of fiction, and let the censors receive any tale of fiction which is
good, and reject the bad; and we will desire mothers and nurses to tell
their children the authorised ones only. Let them fashion the mind with
such tales, even more fon... |
The Republic, by Plato.txt_21 | I understand, he said.
Or you may suppose the opposite case—that the intermediate passages are
omitted, and the dialogue only left.
That also, he said, I understand; you mean, for example, as in tragedy.
You have conceived my meaning perfectly; and if I mistake not, what you
failed to apprehend before is now made cl... |
The Republic, by Plato.txt_22 | Then you never heard of the saying of Phocylides, that as soon as a man
has a livelihood he should practise virtue?
Nay, he said, I think that he had better begin somewhat sooner.
Let us not have a dispute with him about this, I said; but rather ask
ourselves: Is the practice of virtue obligatory on the rich man, or ... |
The Republic, by Plato.txt_23 | That is not likely; and yet there might be a danger to the poor State
if the wealth of many States were to be gathered into one.
But how simple of you to use the term State at all of any but our own!
Why so?
You ought to speak of other States in the plural number; not one of
them is a city, but many cities, as they ... |
The Republic, by Plato.txt_24 | Good.
For example, I said, can the same thing be at rest and in motion at the
same time in the same part?
Impossible.
Still, I said, let us have a more precise statement of terms, lest we
should hereafter fall out by the way. Imagine the case of a man who is
standing and also moving his hands and his head, and suppo... |
The Republic, by Plato.txt_25 | Why not? he said.
Then let us put a speech into the mouths of our opponents. They will
say: ‘Socrates and Glaucon, no adversary need convict you, for you
yourselves, at the first foundation of the State, admitted the
principle that everybody was to do the one work suited to his own
nature.’ And certainly, if I am not ... |
The Republic, by Plato.txt_26 | At the same time I ought here to repeat what I have said elsewhere,
that if any of our guardians shall try to be happy in such a manner
that he will cease to be a guardian, and is not content with this safe
and harmonious life, which, in our judgment, is of all lives the best,
but infatuated by some youthful conceit of... |
The Republic, by Plato.txt_27 | That is quite true, he said.
Thus then we seem to have discovered that the many ideas which the
multitude entertain about the beautiful and about all other things are
tossing about in some region which is half-way between pure being and
pure not-being?
We have.
Yes; and we had before agreed that anything of this kin... |
The Republic, by Plato.txt_28 | No, he said; there you are wrong, for I was going to ask another
question—whether it is the State of which we are the founders and
inventors, or some other?
Yes, I replied, ours in most respects; but you may remember my saying
before, that some living authority would always be required in the
State having the same ide... |
The Republic, by Plato.txt_29 | I understand you, he replied; not perfectly, for you seem to me to be
describing a task which is really tremendous; but, at any rate, I
understand you to say that knowledge and being, which the science of
dialectic contemplates, are clearer than the notions of the arts, as
they are termed, which proceed from hypotheses... |
The Republic, by Plato.txt_30 | And suppose we make astronomy the third—what do you say?
I am strongly inclined to it, he said; the observation of the seasons
and of months and years is as essential to the general as it is to the
farmer or sailor.
I am amused, I said, at your fear of the world, which makes you guard
against the appearance of insist... |
The Republic, by Plato.txt_31 | Enough then of the perfect State, and of the man who bears its
image—there is no difficulty in seeing how we shall describe him.
There is no difficulty, he replied; and I agree with you in thinking
that nothing more need be said.
BOOK VIII.
And so, Glaucon, we have arrived at the conclusion that in the perfect
... |
The Republic, by Plato.txt_32 | Yes, he said, I am quite aware that this is their way of talking.
And, as in a body which is diseased the addition of a touch from
without may bring on illness, and sometimes even when there is no
external provocation a commotion may arise within—in the same way
wherever there is weakness in the State there is also li... |
The Republic, by Plato.txt_33 | I quite agree.
In saying this I have been running into a digression; but the point
which I desire to note is that in all of us, even in good men, there is
a lawless wild-beast nature, which peers out in sleep. Pray, consider
whether I am right, and you agree with me.
Yes, I agree.
And now remember the character whic... |
The Republic, by Plato.txt_34 | Verily, Socrates, said Glaucon, you describe the life of the many like
an oracle.
Their pleasures are mixed with pains—how can they be otherwise? For
they are mere shadows and pictures of the true, and are coloured by
contrast, which exaggerates both light and shade, and so they implant
in the minds of fools insane de... |
The Republic, by Plato.txt_35 | Very true.
Then that part of the soul which has an opinion contrary to measure is
not the same with that which has an opinion in accordance with measure?
True.
And the better part of the soul is likely to be that which trusts to
measure and calculation?
Certainly.
And that which is opposed to them is one of the in... |
The Republic, by Plato.txt_36 | When Er and the spirits arrived, their duty was to go at once to
Lachesis; but first of all there came a prophet who arranged them in
order; then he took from the knees of Lachesis lots and samples of
lives, and having mounted a high pulpit, spoke as follows: ‘Hear the
word of Lachesis, the daughter of Necessity. Morta... |
The Prince by Niccolò Machiavelli.txt | The Prince
by Nicolo Machiavelli
Translated by W. K. Marriott
Contents
INTRODUCTION
YOUTH Æt. 1-25—1469-94
OFFICE Æt. 25-43—1494-1512
LITERATURE AND DEATH Æt. 43-58—1512-27
THE MAN AND HIS WORKS
DEDICATION
THE PRINCE
CHAPTER I. HOW MANY KINDS OF PRINCIPALITIES THERE ARE, AND BY WHAT MEANS THEY ARE ACQUIRE... |
The Prince by Niccolò Machiavelli.txt_0 | The Prince
by Nicolo Machiavelli
Translated by W. K. Marriott
Contents
INTRODUCTION
YOUTH Æt. 1-25—1469-94
OFFICE Æt. 25-43—1494-1512
LITERATURE AND DEATH Æt. 43-58—1512-27
THE MAN AND HIS WORKS
DEDICATION
THE PRINCE
CHAPTER I. HOW MANY KINDS OF PRINCIPALITIES THERE ARE, AND BY WHAT MEANS THEY ARE ACQUIRE... |
The Prince by Niccolò Machiavelli.txt_1 | [1] Duke Lodovico was Lodovico Moro, a son of Francesco Sforza, who
married Beatrice d’Este. He ruled over Milan from 1494 to 1500, and
died in 1510.
Nevertheless Milan was taken from France both the first and the second
time. The general reasons for the first have been discussed; it remains
to name those for the s... |
The Prince by Niccolò Machiavelli.txt_2 | [2] Francesco Sforza, born 1401, died 1466. He married Bianca Maria
Visconti, a natural daughter of Filippo Visconti, the Duke of Milan,
on whose death he procured his own elevation to the duchy. Machiavelli
was the accredited agent of the Florentine Republic to Cesare Borgia
(1478-1507) during the transactions wh... |
The Prince by Niccolò Machiavelli.txt_3 |
CHAPTER XI.
CONCERNING ECCLESIASTICAL PRINCIPALITIES
It only remains now to speak of ecclesiastical principalities, touching
which all difficulties are prior to getting possession, because they
are acquired either by capacity or good fortune, and they can be held
without either; for they are sustained by the ancie... |
The Prince by Niccolò Machiavelli.txt_4 |
CHAPTER XVI.
CONCERNING LIBERALITY AND MEANNESS
Commencing then with the first of the above-named characteristics, I
say that it would be well to be reputed liberal. Nevertheless,
liberality exercised in a way that does not bring you the reputation
for it, injures you; for if one exercises it honestly and as it sh... |
The Prince by Niccolò Machiavelli.txt_5 | But his son Antoninus was a most eminent man, and had very excellent
qualities, which made him admirable in the sight of the people and
acceptable to the soldiers, for he was a warlike man, most enduring of
fatigue, a despiser of all delicate food and other luxuries, which
caused him to be beloved by the armies. Nevert... |
The Prince by Niccolò Machiavelli.txt_6 | Therefore, do not let our princes accuse fortune for the loss of their
principalities after so many years’ possession, but rather their own
sloth, because in quiet times they never thought there could be a
change (it is a common defect in man not to make any provision in the
calm against the tempest), and when afterwar... |
The Prince by Niccolò Machiavelli.txt_7 | There lived in the city of Lucca a gentleman of the Guinigi family,
named Messer Francesco, whose profession was arms and who in riches,
bodily strength, and valour excelled all other men in Lucca. He had
often fought under the command of the Visconti of Milan, and as a
Ghibelline was the valued leader of that party in... |
The Prince by Niccolò Machiavelli.txt_8 | In the early part of May 1328, the Florentines put in motion this army
and quickly occupied Lastra, Signa, Montelupo, and Empoli, passing from
thence on to San Miniato. When Castruccio heard of the enormous army
which the Florentines were sending against him, he was in no degree
alarmed, believing that the time had now... |
An Enquiry Concerning Human Understanding, by David Hume.txt | AN ENQUIRY CONCERNING HUMAN UNDERSTANDING.
BY DAVID HUME
Extracted from:
Enquiries Concerning the Human Understanding, and Concerning the
Principles of Morals, By David Hume.
Reprinted from The Posthumous Edition of 1777, and Edited with
Introduction, Comparative Tables of Contents, and Analytical Index
by L.A. Se... |
An Enquiry Concerning Human Understanding, by David Hume.txt_0 | AN ENQUIRY CONCERNING HUMAN UNDERSTANDING.
BY DAVID HUME
Extracted from:
Enquiries Concerning the Human Understanding, and Concerning the
Principles of Morals, By David Hume.
Reprinted from The Posthumous Edition of 1777, and Edited with
Introduction, Comparative Tables of Contents, and Analytical Index
by L.A. Se... |
An Enquiry Concerning Human Understanding, by David Hume.txt_1 | [1] It is probable that no more was meant by those, who denied
innate ideas, than that all ideas were copies of our
impressions; though it must be confessed, that the terms, which
they employed, were not chosen with such caution, nor so
exactly defined, as to prevent all mistakes about their
doc... |
An Enquiry Concerning Human Understanding, by David Hume.txt_2 | It is certain that the most ignorant and stupid peasants--nay infants,
nay even brute beasts--improve by experience, and learn the qualities of
natural objects, by observing the effects which result from them. When a
child has felt the sensation of pain from touching the flame of a
candle, he will be careful not to put... |
An Enquiry Concerning Human Understanding, by David Hume.txt_3 | 45. I shall add, for a further confirmation of the foregoing theory,
that, as this operation of the mind, by which we infer like effects from
like causes, and _vice versa_, is so essential to the subsistence of all
human creatures, it is not probable, that it could be trusted to the
fallacious deductions of our reason,... |
An Enquiry Concerning Human Understanding, by David Hume.txt_4 | [14] Section XII.
_Secondly,_ I cannot perceive any force in the arguments on which this
theory is founded. We are ignorant, it is true, of the manner in which
bodies operate on each other: Their force or energy is entirely
incomprehensible: But are we not equally ignorant of the manner or force
by which a mind, e... |
An Enquiry Concerning Human Understanding, by David Hume.txt_5 | 70. Nor have philosophers ever entertained a different opinion from the
people in this particular. For, not to mention that almost every action
of their life supposes that opinion, there are even few of the
speculative parts of learning to which it is not essential. What would
become of _history,_ had we not a dependen... |
An Enquiry Concerning Human Understanding, by David Hume.txt_6 | In all these cases, we may observe, that the animal infers some fact
beyond what immediately strikes his senses; and that this inference is
altogether founded on past experience, while the creature expects from
the present object the same consequences, which it has always found in
its observation to result from similar... |
An Enquiry Concerning Human Understanding, by David Hume.txt_7 | 96. One of the best attested miracles in all profane history, is that
which Tacitus reports of Vespasian, who cured a blind man in Alexandria,
by means of his spittle, and a lame man by the mere touch of his foot;
in obedience to a vision of the god Serapis, who had enjoined them to
have recourse to the Emperor, for th... |
An Enquiry Concerning Human Understanding, by David Hume.txt_8 | When we infer any particular cause from an effect, we must proportion
the one to the other, and can never be allowed to ascribe to the cause
any qualities, but what are exactly sufficient to produce the effect. A
body of ten ounces raised in any scale may serve as a proof, that the
counterbalancing weight exceeds ten o... |
An Enquiry Concerning Human Understanding, by David Hume.txt_9 | By what argument can it be proved, that the perceptions of the mind
must be caused by external objects, entirely different from them, though
resembling them (if that be possible) and could not arise either from
the energy of the mind itself, or from the suggestion of some invisible
and unknown spirit, or from some othe... |
An Enquiry Concerning Human Understanding, by David Hume.txt_10 | F. _Definitions of Cause_, 60 (cf. 74 n).
Ceremonies
41.
Chance
ignorance of causes, 46;
has no existence, 74 (v. _Cause_ B).
Cicero
4.
Circle
in reasoning, 30.
Clarke
37 n.
Colour
peculiarity of ideas of, 16.
Contiguity
19, 42.
Contradiction
the test of demonstration, 132.
Contrariety
19... |
Ethics, by Spinoza.txt | The Ethics
(Ethica Ordine Geometrico Demonstrata)
by
Benedict de Spinoza
Translated from the Latin by R. H. M. Elwes
PART I. CONCERNING GOD.
DEFINITIONS.
I. By that which is self--caused, I mean that of which the
essence involves existence, or that of which the nature is only
conceivable as existent.
I... |
Ethics, by Spinoza.txt_0 | The Ethics
(Ethica Ordine Geometrico Demonstrata)
by
Benedict de Spinoza
Translated from the Latin by R. H. M. Elwes
PART I. CONCERNING GOD.
DEFINITIONS.
I. By that which is self--caused, I mean that of which the
essence involves existence, or that of which the nature is only
conceivable as existent.
I... |
Ethics, by Spinoza.txt_1 | Corollary I.--Hence it follows, that God is the efficient
cause of all that can fall within the sphere of an infinite
intellect.
Corollary II.--It also follows that God is a cause in himself,
and not through an accident of his nature.
Corollary III.--It follows, thirdly, that God is the
absolutely first cause.
PROP.... |
Ethics, by Spinoza.txt_2 | PROP. XXXIV. God's power is identical with his essence.
Proof.--From the sole necessity of the essence of God it
follows that God is the cause of himself (Prop. xi.) and of all
things (Prop. xvi. and Coroll.). Wherefore the power of God, by
which he and all things are and act, is identical with his
essence. Q.E.D.
... |
Ethics, by Spinoza.txt_3 | PROP. X. The being of substance does not appertain to the
essence of man--in other words, substance does not constitute the
actual being[2] of man.
[2] "Forma"
Proof.--The being of substance involves necessary existence
(Part i., Prop. vii.). If, therefore, the being of substance
appertains to the essence of man, ... |
Ethics, by Spinoza.txt_4 | PROP. XXIII. The mind does not know itself, except in so far as
it perceives the ideas of the modifications of the body.
Proof.--The idea or knowledge of the mind (II. xx.) follows in
God in the same manner, and is referred to God in the same
manner, as the idea or knowledge of the body. But since (II.
xix.) the hum... |
Ethics, by Spinoza.txt_5 | Note.--By existence I do not here mean duration--that is,
existence in so far as it is conceived abstractedly, and as a
certain form of quantity. I am speaking of the very nature of
existence, which is assigned to particular things, because they
follow in infinite numbers and in infinite ways from the eternal
necessit... |
Ethics, by Spinoza.txt_6 | But, it will be urged, it is impossible that solely from the
laws of nature considered as extended substance, we should be
able to deduce the causes of buildings, pictures, and things of
that kind, which are produced only by human art; nor would the
human body, unless it were determined and led by the mind, be
capable ... |
Ethics, by Spinoza.txt_7 | Proof.--That, which we conceive to affect an object of our
love pleasurably or painfully, affects us also pleasurably or
painfully (III. xxi.). But the mind (III. xii.) endeavours, as
far as possible, to conceive those things which affect us
pleasurably; in other words (II. xvii. and Coroll.), it
endeavours to regard ... |
Ethics, by Spinoza.txt_8 | PROP. XLVIII. Love or hatred towards, for instance, Peter is
destroyed, if the pleasure involved in the former, or the pain
involved in the latter emotion, be associated with the idea of
another cause: and will be diminished in proportion as we
conceive Peter not to have been the sole cause of either emotion.
Proof.-... |
Ethics, by Spinoza.txt_9 | VII. Hatred is pain, accompanied by the idea of an external
cause.
Explanation--These observations are easily grasped after what
has been said in the explanation of the preceding definition (cf.
also III. xiii. note).
VIII. Inclination is pleasure, accompanied by the idea of
something which is accidentally a cause ... |
Ethics, by Spinoza.txt_10 | Note.--This proposition is more clearly understood from II.
xvi. Coroll. ii. For imagination is an idea, which indicates
rather the present disposition of the human body than the nature
of the external body; not indeed distinctly, but confusedly;
whence it comes to pass, that the mind is said to err. For
instance, wh... |
Ethics, by Spinoza.txt_11 | Proof.--The power of every individual thing, and consequently
the power of man, whereby he exists and operates, can only be
determined by an individual thing (I. xxviii.), whose nature (II.
vi.) must be understood through the same nature as that, through
which human nature is conceived. Therefore our power of
activity... |
Ethics, by Spinoza.txt_12 | Note.--He who chooses to avenge wrongs with hatred is
assuredly wretched. But he, who strives to conquer hatred with
love, fights his battle in joy and confidence; he withstands
many as easily as one, and has very little need of fortune's aid.
Those whom he vanquishes yield joyfully, not through failure, but
through i... |
Ethics, by Spinoza.txt_13 | PROP. LXXI. Only free men are thoroughly grateful one to
another.
Proof.--Only free men are thoroughly useful one to another,
and associated among themselves by the closest necessity of
friendship (IV. xxxv., and Coroll. i.), only such men endeavour,
with mutual zeal of love, to confer benefits on each other (IV.
xxx... |
Ethics, by Spinoza.txt_14 | PROP. V. An emotion towards a thing, which we conceive simply,
and not as necessary, or as contingent, or as possible, is, other
conditions being equal, greater than any other emotion.
Proof.--An emotion towards a thing, which we conceive to be
free, is greater than one towards what we conceive to be
necessary (III. ... |
Ethics, by Spinoza.txt_15 | Corollary.--Hence it follows that no love save intellectual
love is eternal.
Note.--If we look to men's general opinion, we shall see that
they are indeed conscious of the eternity of their mind, but that
they confuse eternity with duration, and ascribe it to the
imagination or the memory which they believe to remain ... |
The Problems of Philosophy, by Bertrand Russell.txt | THE PROBLEMS OF PHILOSOPHY
By Bertrand Russell
PREFACE
In the following pages I have confined myself in the main to those
problems of philosophy in regard to which I thought it possible to say
something positive and constructive, since merely negative criticism
seemed out of place. For this reason, theory of kno... |
The Problems of Philosophy, by Bertrand Russell.txt_0 | THE PROBLEMS OF PHILOSOPHY
By Bertrand Russell
PREFACE
In the following pages I have confined myself in the main to those
problems of philosophy in regard to which I thought it possible to say
something positive and constructive, since merely negative criticism
seemed out of place. For this reason, theory of kno... |
The Problems of Philosophy, by Bertrand Russell.txt_1 | This function, at least, philosophy can perform. Most philosophers,
rightly or wrongly, believe that philosophy can do much more than
this--that it can give us knowledge, not otherwise attainable,
concerning the universe as a whole, and concerning the nature of
ultimate reality. Whether this be the case or not, the mor... |
The Problems of Philosophy, by Bertrand Russell.txt_2 | My knowledge of the table as a physical object, on the contrary, is not
direct knowledge. Such as it is, it is obtained through acquaintance
with the sense-data that make up the appearance of the table. We have
seen that it is possible, without absurdity, to doubt whether there is
a table at all, whereas it is not poss... |
The Problems of Philosophy, by Bertrand Russell.txt_3 | (a) The greater the number of cases in which a thing of the sort A has
been found associated with a thing of the sort B, the more probable it
is (if no cases of failure of association are known) that A is always
associated with B;
b) Under the same circumstances, a sufficient number of cases of the
association of A wi... |
The Problems of Philosophy, by Bertrand Russell.txt_4 | Apart from the special doctrines advocated by Kant, it is very common
among philosophers to regard what is _a priori_ as in some sense mental,
as concerned rather with the way we must think than with any fact of
the outer world. We noted in the preceding chapter the three principles
commonly called 'laws of thought'. T... |
The Problems of Philosophy, by Bertrand Russell.txt_5 | This possibility, of knowledge of general propositions of which no
instance can be given, is often denied, because it is not perceived
that the knowledge of such propositions only requires a knowledge of the
relations of universals, and does not require any knowledge of instances
of the universals in question. Yet the ... |
The Problems of Philosophy, by Bertrand Russell.txt_6 | Thus although truth and falsehood are properties of beliefs, yet they
are in a sense extrinsic properties, for the condition of the truth of
a belief is something not involving beliefs, or (in general) any mind
at all, but only the _objects_ of the belief. A mind, which believes,
believes truly when there is a _corresp... |
The Problems of Philosophy, by Bertrand Russell.txt_7 | When, however, we speak of philosophy as a _criticism_ of knowledge, it
is necessary to impose a certain limitation. If we adopt the attitude
of the complete sceptic, placing ourselves wholly outside all knowledge,
and asking, from this outside position, to be compelled to return within
the circle of knowledge, we are ... |
six_meditations.txt | THE TRANSLATORS PREFACE.
TO THE READERS.
_Had honor or applause and not the publick advantage of English Readers
been the design of this Undertaking, the consideration of the common Fate
of Translations had discouraged Me from permitting this even to have seen
the light; for meer Versions do alwayes carry with them ... |
six_meditations.txt_0 | THE TRANSLATORS PREFACE.
TO THE READERS.
_Had honor or applause and not the publick advantage of English Readers
been the design of this Undertaking, the consideration of the common Fate
of Translations had discouraged Me from permitting this even to have seen
the light; for meer Versions do alwayes carry with them ... |
six_meditations.txt_1 | But How now (since _I_ suppose a certain _powerful_ and (if it be lawful
to call him so) _evil deluder_, who useth all his endeavours to deceive
me in all things) can _I_ affirme that I have any of those things,
which I have now said belong to the _nature_ of a _Body_? Hold— Let me
Consider—, Let me think—, Let me refl... |
six_meditations.txt_2 | As to those other things, of which the _Idea_ of a _body_ is made up, as
_extension_, _figure_, _place_ and _motion_, they are not _formally_ in
me, seeing I am only a _thinking thing_; yet seeing they are only certain
_modes_ of _substance_, and I my self also am a _substance_, they may
seem to be in me _eminently_.
... |
six_meditations.txt_3 |
There are yet remaining many Things concerning _Gods Attributes_, and
many things concerning the _nature_ of _my self_ or of my _Mind_, which
ought to be searched into: but these perhaps I shall set upon at some
other Opportunity. And at Present nothing seems to me more requisite
(feeling I have discover’d what I must... |
six_meditations.txt_4 | I am taught also by _Nature_, that there are many other _Bodies Without_
and _About_ my _Body_, some whereof are to be _desired_, others are to
be _Avoided_. And because that I Perceive very Different _Colours_,
_Sounds_, _Smells_, _Tasts_, _Heat_, _Hardness_, and the Like, from
thence I Rightly conclude that there are... |
six_meditations.txt_5 | In the like manner at the Venerable Name of _God_, we have _no Image_ or
_Idea_ of God, and therefore we are forbidden to _Worship God_ under any
_Image_, least we should seem to _Conceive_ Him that is inconceivable.
Whereby it appears that we have no _Idea_ of _God_; but like one _born
blind_, who being brought to th... |
道德經 by Laozi.txt | 老子《道德經》 第一~四十章
老子道經
第一章
道可道，非常道。名可名，非常名。無，名天地之始﹔有，名萬物之母。
故常無，欲以觀其妙；常有，欲以觀其徼。此兩者，同出而異名，同謂之
玄。玄之又玄，眾妙之門。
第二章
天下皆知美之為美，斯惡矣﹔皆知善之為善，斯不善矣。故有無相生，難
易相成，長短相形，高下相傾，音聲相和，前後相隨。是以聖人處「無為
」之事，行「不言」之教。萬物作焉而不辭，生而不有，為而不恃，功成
而弗居。夫唯弗居，是以不去。
第三章
不尚賢，使民不爭﹔不貴難得之貨，使民不為盜﹔不見可欲，使民心不亂
。是以「聖人」之治，虛其心，實其腹，弱其志，強其骨。常使民無知無
欲。使夫智者不敢為也。為「無為」，則無不治。... |
道德經 by Laozi.txt_0 | 老子《道德經》 第一~四十章
老子道經
第一章
道可道，非常道。名可名，非常名。無，名天地之始﹔有，名萬物之母。
故常無，欲以觀其妙；常有，欲以觀其徼。此兩者，同出而異名，同謂之
玄。玄之又玄，眾妙之門。
第二章
天下皆知美之為美，斯惡矣﹔皆知善之為善，斯不善矣。故有無相生，難
易相成，長短相形，高下相傾，音聲相和，前後相隨。是以聖人處「無為
」之事，行「不言」之教。萬物作焉而不辭，生而不有，為而不恃，功成
而弗居。夫唯弗居，是以不去。
第三章
不尚賢，使民不爭﹔不貴難得之貨，使民不為盜﹔不見可欲，使民心不亂
。是以「聖人」之治，虛其心，實其腹，弱其志，強其骨。常使民無知無
欲。使夫智者不敢為也。為「無為」，則無不治。... |
Monadologie, by Leibnitz.txt | Leibnitz'
Monadologie.
Deutsch
mit einer Abhandlung über
Leibnitz' und Herbart's Theorieen
des
wirklichen Geschehens,
von
Dr. Robert Zimmermann.
Wien.
Braumüller und Seidel.
1847.
Gedruckt bei J. P. Sollinger.
Sr. Excellenz
dem hochgeborenen Herrn
Hieronymus Grafen von Lützow
Dre... |
Monadologie, by Leibnitz.txt_0 | Leibnitz'
Monadologie.
Deutsch
mit einer Abhandlung über
Leibnitz' und Herbart's Theorieen
des
wirklichen Geschehens,
von
Dr. Robert Zimmermann.
Wien.
Braumüller und Seidel.
1847.
Gedruckt bei J. P. Sollinger.
Sr. Excellenz
dem hochgeborenen Herrn
Hieronymus Grafen von Lützow
Dre... |
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