Lectures on Greek Philosophy and Other Philosophical Remains of James Frederick Ferrier...

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W. Blackwood and sons, 1866
 

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Página 437 - But ask not, to what doctors I apply? Sworn to no master, of no sect am I: As drives the storm, at any door I knock: And house with Montaigne now, or now with Locke.
Página 425 - Between the acting of a dreadful thing And the first motion, all the interim is Like a phantasma, or a hideous dream : The genius, and the mortal instruments, Are then in council; and the state of man, Like to a little kingdom, suffers then The nature of an insurrection.
Página 339 - This inability to form any sort of picture or representation of an idea does not proceed from any imperfection or limitation of our faculties, but is a quality inherent in the very nature of intelligence. A contradiction is involved in the supposition that an idea or universal can become the object either of sense or of the imagination. An idea is thus diametrically opposed to an image...
Página xii - If the poetess does not always command our unqualified approbation, we are at all times disposed to bend in reverence before the deep-hearted and highly accomplished woman — a woman, whose powers appear to us to extend over a wider and profounder range of thought and feeling, than ever before fell within the intellectual compass of any of the softer sex.
Página 316 - Then you also know that they summon to their aid visible forms, and discourse about them, though their thoughts are busy not with these forms, but with their originals, and though they discourse not with a view to the particular square and diameter which they draw, but with a view to the absolute square and the absolute diameter, and so on. For while they employ by way of images those figures and diagrams aforesaid, which again have their shadows and images in water, they are really endeavouring...
Página 120 - ... reason refuses to lay an arrestment on any period of the passing scene, or to declare that it is, because in the very act of being it is not ; it has given place to something else. It is a series of fleeting colours, no one of which is, because each of them continually vanishes in another.
Página 392 - Or, if we can practise virtue before we have acquired the habit of virtue, how can it be said that virtue is properly a habit ? For example, how can it be said that we become just, by doing just things? If we can do just things, in order to acquire the virtue of justice, we are surely just already, and antecedent to the practice of justice. Aristotle's solution of this difficulty or confusion seems to be as follows : — 32. "Virtue follows the analogy of the arts, in which the first essays of the...
Página 377 - The art of medicine, for example, has health for its end. The art of shipbuilding has a ship, and the art of war has victory for its end. These are subordinate ends. But there is an ultimate end, an end in reference to which these, and all other subordinate ends, may be considered as means, a chief end or summum bonum which is desired for its own sake, and not for the sake of anything beyond it.
Página 486 - The exact truth of the matter is this: I have read most of Hegel's works again and again, but I cannot say that I am acquainted with his philosophy. I am able to understand only a few short passages here and there in his writings...
Página 488 - A simpler and a grander nature never arose out of darkness into human life : a truer and a manlier character God never made. How plain, and yet how polished was his life, in all its ways ; how refined, yet how robr..- 1 and broad his intelligence, in all its workings.

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