Aristotle{1} divides the blessings of life into three classes—those which come to us from without, those of the soul, and those of the body. Keeping nothing of this division but the number, I observe that the fundamental differences in human lot may be reduced to three distinct classes: {Footnote 1: Eth. Nichom ., I. 8.} (1) What a man is: that is to say, personality, in the widest sense of the word; under which are included health, strength, beauty, temperament, moral character, intelligence, and education. (2) What a man has: that is, property and possessions of every kind. (3) How a man stands in the estimation of others: by which is to be understood, as everybody knows, what a man is in the eyes of his fellowmen, or, more strictly, the light in which they regard him. This is shown by their opinion of him; and their opinion is in...
IV. To Rusticus I am beholding, that I first entered into the conceit that my life wanted some redress and cure. And then, that I did not fall into the ambition of ordinary sophists, either to write tracts concerning the common theorems, or to exhort men unto virtue and the study of philosophy by public orations; as also that I never by way of ostentation did affect to show myself an active able man, for any kind of bodily exercises. And that I gave over the study of rhetoric and poetry, and of elegant neat language. That I did not use to walk about the house in my long robe, nor to do any such things. Moreover I learned of him to write letters without any affectation, or curiosity; such as that was, which by him was written to my mother from Sinuessa: and to be easy and ready to...
To the student of the origins of Christianity there is naturally no period of Western history of greater interest and importance than the first century of our era; and yet how little comparatively is known about it of a really definite and reliable nature. If it be a subject of lasting regret that no non-Christian writer of the first century had sufficient intuition of the future to record even a line of information concerning the birth and growth of what was to be the religion of the Western world, equally disappointing is it to find so little definite information of the general social and religious conditions of the time. The rulers and the wars of the Empire seem to have formed the chief interest of the historiographers of the succeeding century, and even in this department of political history, though the public acts of the Emperors may be fairly well...
It seems impossible to separate by any exact line the genuine writings of Plato from the spurious. The only external evidence to them which is of much value is that of Aristotle; for the Alexandrian catalogues of a century later include manifest forgeries. Even the value of the Aristotelian authority is a good deal impaired by the uncertainty concerning the date and authorship of the writings which are ascribed to him. And several of the citations of Aristotle omit the name of Plato, and some of them omit the name of the dialogue from which they are taken. Prior, however, to the enquiry about the writings of a particular author, general considerations which equally affect all evidence to the genuineness of ancient writings are the following: Shorter works are more likely to have been forged, or to have received an erroneous designation, than longer ones; and some kinds of composition,...
There are, first of all, two kinds of authors: those who write for the subject's sake, and those who write for writing's sake. While the one have had thoughts or experiences which seem to them worth communicating, the others want money; and so they write, for money. Their thinking is part of the business of writing. They may be recognized by the way in which they spin out their thoughts to the greatest possible length; then, too, by the very nature of their thoughts, which are only half-true, perverse, forced, vacillating; again, by the aversion they generally show to saying anything straight out, so that they may seem other than they are. Hence their writing is deficient in clearness and definiteness, and it is not long before they betray that their only object in writing at all is to cover paper. This sometimes happens with the best authors; now and...
M. Antoninus, the son of Annius Verus and Domitia Calvilla, was born at Rome, A.D. 121. The Emperor T. Antoninus Pius married Faustina, the sister of Annius Verus, and was consequently the uncle of M. Antoninus. When Hadrian adopted Antoninus Pius and declared him his successor in the empire, Antoninus Pius adopted both L. Ceionius Commodus and M. Antoninus, generally called M. Aurelius Antoninus. The youth was most carefully brought up. He thanks the gods (I. 17) that he had good grandfathers, good parents, a good sister, good teachers, good associates, good kinsmen and friends, nearly everything good. He had the happy fortune to witness the example of his uncle and adoptive father, Antoninus Pius, and he has recorded in his work (I. 16; VI. 30) the virtues of this excellent man and prudent ruler. Like many young Romans he tried his hand at poetry and studied rhetoric. There are...
Some people are subject to a certain delicacy of passion , which makes them extremely sensible to all the accidents of life, and gives them a lively joy upon every prosperous event, as well as a piercing grief when they meet with misfortune and adversity. Favours and good offices easily engage their friendship, while the smallest injury provokes their resentment. Any honour or mark of distinction elevates them above measure, but they are sensibly touched with contempt. People of this character have, no doubt, more lively enjoyments, as well as more pungent sorrows, than men of cool and sedate tempers. But, I believe, when every thing is balanced, there is no one who would not rather be of the latter character, were he entirely master of his own disposition. Good or ill fortune is very little at our disposal; and when a person that has this sensibility of temper meets...
Six Lectures Delivered at Cambridge by D. Litt. (Oxon.), D.C.L. (Dunelm.) Fellow of the British Academy Fellow and Tutor of New College, Oxford London: Duckworth & Co. 3 Henrietta St. Covent Garden 1909 All rights reserved {v} Man has no deeper or wider interest than theology; none deeper, for however much he may change, he never loses his love of the many questions it covers; and none wider, for under whatever law he may live he never escapes from its spacious shade; nor does he ever find that it speaks to him in vain or uses a voice that fails to reach him. Once the present writer was talking with a friend who has equal fame as a statesman and a man of letters, and he said, 'Every day I live, Politics, which are affairs of Man and Time, interest me less, while Theology, which is an affair of God...
LONGMANS, GREEN, AND CO FOURTH AVENUE & 30TH STREET, NEW YORK LONDON, BOMBAY AND CALCUTTA 1912 COPYRIGHT, 1912, BY HENRY JAMES JR. ALL RIGHTS RESERVED The present volume is an attempt to carry out a plan which William James is known to have formed several years before his death. In 1907 he collected reprints in an envelope which he inscribed with the title ‘Essays in Radical Empiricism’; and he also had duplicate sets of these reprints bound, under the same title, and deposited for the use of students in the general Harvard Library, and in the Philosophical Library in Emerson Hall. Two years later Professor James published The Meaning of Truth and A Pluralistic Universe , and inserted in these volumes several of the articles which he had intended to use in the ‘Essays in Radical Empiricism.’ Whether he would nevertheless have carried out his original plan, had he lived,...
The notion of duty is in itself already the notion of a constraint of the free elective will by the law; whether this constraint be an external one or be self-constraint. The moral imperative, by its categorical (the unconditional ought) announces this constraint, which therefore does not apply to all rational beings (for there may also be holy beings), but applies to men as rational physical beings who are unholy enough to be seduced by pleasure to the transgression of the moral law, although they themselves recognize its authority; and when they do obey it, to obey it unwillingly (with resistance of their inclination); and it is in this that the constraint properly consists. * Now, as man is a free (moral) being, the notion of duty can contain only self-constraint (by the idea of the law itself), when we look to the internal determination of the will (the spring),...
Schopenhauer is one of the few philosophers who can be generally understood without a commentary. All his theories claim to be drawn direct from the facts, to be suggested by observation, and to interpret the world as it is; and whatever view he takes, he is constant in his appeal to the experience of common life. This characteristic endows his style with a freshness and vigor which would be difficult to match in the philosophical writing of any country, and impossible in that of Germany. If it were asked whether there were any circumstances apart from heredity, to which he owed his mental habit, the answer might be found in the abnormal character of his early education, his acquaintance with the world rather than with books, the extensive travels of his boyhood, his ardent pursuit of knowledge for its own sake and without regard to the emoluments and endowments of...
It is probable that those who seek after anything whatever, will either find it as they continue the search, will deny that it can be found and confess it to be out of reach, or will go on seeking it. Some have said, accordingly, in regard to the things sought in philosophy, that they have found the truth, while others have declared it impossible to find, and still others continue to seek it. Those who think that they have found it are those who are especially called Dogmatics, as for example, the Schools of Aristotle and Epicurus, the Stoics and some others. Those who have declared it impossible to find are Clitomachus, Carneades, with their respective followers, and other Academicians. Those who still seek it are the Sceptics. It appears therefore, reasonable to conclude that the three principal kinds of philosophy are the Dogmatic, the Academic, and the Sceptic. Others...
The first edition of this work was published in 1854, and, although a large one, has been long out of print. Many inquiries having been made for it since the recent lamented death of the translator, the publishers have determined to offer a second edition to the public, and have been advised to give it a place in their “English and Foreign Philosophical Library.” It is an exact reprint of the first edition, and they trust it will be received with equal favour. London , June 1881 . The clamour excited by the present work has not surprised me, and hence it has not in the least moved me from my position. On the contrary, I have once more, in all calmness, subjected my work to the severest scrutiny, both historical and philosophical; I have, as far as possible, freed it from its defects of form, and enriched it with...
In the fifth part of Ludwig Traube's Palaeographische Forschungen , (which I had the honor of publishing after that great scholar's death) [1] evidence was presented for Traube's apparently certain discovery of the very handwriting of John the Scot. In manuscripts of Reims, of Laon, and of Bamberg, he had observed certain marginal notes which were neither omitted sections nor glosses, but rather the author's own amplifications and embellishments of his work. Johannes had made such additions to his De Divisione Naturae in the Reims manuscript, and they all appear in that of Bamberg. In the latter manuscript there are fresh additions—or enlargements as I shall call them in the present paper—which have similarly been absorbed into the text in two manuscripts now in Paris. We thus have, in an interesting series, the author's successive recensions of his work. One of the shorter forms is the basis of the text...
2. There can be no doubt that the founder of the Milesian school, and therefore the first of the cosmologists, was Thales; [55] but all we can really be said to know of him comes from Herodotos, and the romance of the Seven Wise Men was already in existence when he wrote. He tells us, in the first place, that Thales was of Phoenician descent, a statement which other writers explained by saying he belonged to the Thelidai, a noble house descended from Kadmos and Agenor. [56] This is clearly connected with the view of Herodotos that there were “Kadmeians” from Boiotia among the original Ionian colonists, and it is certain that there really were people called Kadmeians in several Ionic cities. [57] Whether they were of Semitic origin is, of course, another matter. Herodotos probably mentions the supposed descent of Thales simply because he was believed to have introduced...
BY LORD BACON EDITED BY JOSEPH DEVEY, M.A. NEW YORK P. F. COLLIER & SON MCMII 22 SCIENCE NOVUM ORGANUM OR TRUE SUGGESTIONS FOR THE INTERPRETATION OF NATURE They who have presumed to dogmatize on nature, as on some well investigated subject, either from self-conceit or arrogance, and in the professorial style, have inflicted the greatest injury on philosophy and learning. For they have tended to stifle and interrupt inquiry exactly in proportion as they have prevailed in bringing others to their opinion: and their own activity has not counterbalanced the mischief they have occasioned by corrupting and destroying that of others. They again who have entered upon a contrary course, and asserted that nothing whatever can be known, whether they have fallen into this opinion from their hatred of the ancient sophists, or from the hesitation of their minds, or from an exuberance of learning, have certainly adduced reasons...
I. Thales, then, as Herodotus and Duris and Democritus say, was the son of Euxamius and Cleobule; of the family of the Thelidæ, who are Phœnicians by descent, among the most noble of all the descendants of Cadmus and Agenor, as Plato testifies. And he was the first man to whom the name of Wise was given, when Damasius was Archon at Athens, in whose time also the seven wise men had that title given to them, as Demetrius Phalereus records in his Catalogue of the Archons. He was enrolled as a citizen at Miletus when he came thither with Neleus, who had been banished from Phœnicia; but a more common statement is that he was a native Milesian, of noble extraction. II. After having been immersed in state affairs he applied himself to speculations in natural philosophy; though, as some people state, he left no writings behind him. For...
EDUCATION—INTELLECTUAL, MORAL, AND PHYSICAL. 1 vol., 12mo. Cloth, $1.25. A NEW SYSTEM OF PHILOSOPHY. Vol. I. FIRST PRINCIPLES. Large 12mo. 503 pages. Cloth $2.00. PRINCIPLES OF BIOLOGY. In Quarterly Parts, by Subscription. $2.00 per year. NOW IN PRESS: ESSAYS—MORAL, POLITICAL, AND ÆSTHETIC. 1 vol., large 12mo. Cloth. Copies sent by mail, postpaid, on receipt of price. Entered , according to Act of Congress, in the year 1864, by D. APPLETON AND COMPANY, In the Clerk's Office of the District Court of the United States for the Southern District of New York. The author of the following work, Mr. Herbert Spencer, of England, has entered upon the publication of a new philosophical system, so original and comprehensive as to deserve the attention of all earnest inquirers. He proposes nothing less than to unfold such a complete philosophy of Nature, physical, organic, mental and social, as Science has now for the first...
Baruch de Spinoza was born into the Jewish community of Amsterdam on November 24, 1632. His parents were Jews who had fled, along with many others, from the vicious intolerance of the Inquisition to the limited and hesitant freedom of Holland. At the time Spinoza was born, the Jewish refugees had already established themselves to a certain extent in their new home. They had won, for example, the important right to build a synagogue. Still, they did not enjoy the complete freedom and peace of mind of an independent and securely protected people. Although one could be a Jew in Amsterdam, one had to be a Jew with considerable circumspection. Whatever might prove in any way offensive to the political authority had to be scrupulously eschewed. For, as is always the case, minority groups which are simply tolerated have to suffer for the offenses of any of their members. The...
I have often wondered by what show of argument the accusers of Socrates could persuade the Athenians he had forfeited his life to the State. For though the crimes laid unto his charge were indeed great—“That he did not acknowledge the gods of the Republic; that he introduced new ones”—and, farther, “had debauched the youth;” yet none of these could, in the least, be proved against him. For, as to the first, “That he did not worship the deities which the Republic adored,” how could this be made out against him, since, instead of paying no homage to the gods of his country, he was frequently seen to assist in sacrificing to them, both in his own family and in the public temples?—perpetually worshipping them in the most public, solemn, and religious manner. What, in my opinion, gave his accusers a specious pretext for alleging against him that he introduced...