Know the Truth: A Critique on the Hamiltonian Theory of Limitation, Including Some Strictures Upon the Theories of Rev. Henry L. Mansel and Mr. Herbert SpencerHurd and Houghton, 1865 - 225 páginas |
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absolute and infinite absurd activity affirms animal nature appear assertion atheists attain cause chimpanzee conceived conception conclusion consciousness contradiction created creature Deity distinction ditioned doctrine endowments error established eternal examination existence experience external relations fact faculty finite follows force ground Hamiltonian system Herbert Spencer highest human idea ideal infinite and absolute infinite divisibility infinite Person infinity intellect intuition involved knowledge known laws of thought limited Limitists logical lute manifestation Mansel material matter mental mind mode motion necessary never organic Pantheism perfect phenomena philosophy plurality positive possesses possible present principles priori conditions priori laws psychological Pure Reason qualities question Rational Psychology relations to external Religion religious sciousness seen self-existent Sense and Understanding Sir William Hamilton soul Space Spencer spiritual person subject and object substance theory things thou tion true truth uncon unconditioned Universal Genius Universe utterance utterly whole wholly words
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Página 205 - And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.
Página 115 - ... even him, whose coming is after the working of Satan with all power and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.
Página 205 - Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; for God is love.
Página 176 - He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: this is also vanity.
Página 178 - For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.
Página 132 - God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness : because that which may be known of God is manifest in them ; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead : so that they are without excuse.
Página 49 - The conditioned is the mean between two extremes— two inconditionates, exclusive of each other, neither of which can be conceived as possible, but of which, on the principles of contradiction and excluded middle, one must be admitted as necessary.
Página 157 - The mental act in which self is known implies, like every other mental act, a perceiving subject and a perceived object. If, then, the object perceived is self, what is the subject that perceives ? Or if it is the true self which thinks, what other self can it be that is thought of? Clearly, a true cognition of self implies a state in which the knowing and the known are one — in which subject and object are identified; and this Mr. Mansel rightly holds to be the annihilation of both.
Página 51 - How, indeed, it could ever be doubted that thought is only of the conditioned, may well be deemed a matter of the profoundest admiration. Thought cannot transcend consciousness; consciousness is only possible under the antithesis of a subject and object of thought, known only in correlation, and mutually limiting each other...
Página 25 - Thus we are landed in an inextricable dilemma. The Absolute cannot be conceived as conscious, neither can it be conceived as unconscious : it cannot be conceived as complex, neither can it be conceived as simple : it cannot be conceived by difference, neither can it be conceived by the absence of difference : it cannot be identified with the universe, neither can it be distinguished from it. The One and the Many, regarded as the beginning of existence, are thus alike incomprehensible.