Opere filosofiche dè Roberto Ardigò ...A. Draghi, 1908 |
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abbiamo affatto affermare altra altre analogo Anassagora anima animali anzi ARISTOTELE assai assoluta astratto astrazione atomo atti psichici attività azione azoto calore causa causalità chiama chimica cognizione colla concetto conoscere considera corpi corps coscienza costituire credere dato deux dice DIOGENE di Apollonia distinta diverse dottrina effetto elementi EMPEDOCLE empirica Eraclito essenza esso esterno fenomenalità fenomeni filosofia filosofia positiva fisica fisiologia forma forza generale ibid idealità idee idrogeno induzione Kant l'idea legge Leibniz logica Maine de Biran materia materiale matière medesima mentale mente metafisici metodo molecole monadi mondo morale movimento natura naturale nulla nuovo organi osservazione ossigeno passo pensiero percezione Pietro Pomponazzi Pomponazzi positivista possono principio propria proprietà psicofisica psicologia PSICOLOGIA POSITIVA punto pure qu'il qualità quod ragione rappresentazione reale realtà relatività scientifica semplice sensazione senso sentimento sistema soggetto somiglianze speciale specie spiegare spirito suono tale teoria trova turale umano uomo vale a dire Vedi vero wich zione
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Стр. 306 - When we look about us towards external objects, and consider the operation of causes, we are never able, in a single instance, to discover any power or necessary connexion ; any quality which binds the effect to the cause, and renders the one an infallible consequence of the other. We only find that the one does actually in fact follow the other.
Стр. 370 - Secondly, The power that is in any body, by reason of its insensible primary qualities, to operate after a peculiar manner on any of our senses, and thereby produce in us the different ideas of several colours, sounds, smells, tastes, &c. These are usually called sensible qualities.
Стр. 324 - ... nam certe neque consilio primordia rerum ordine se suo quaeque sagaci mente locarunt nec quos quaeque darent motus pepigere profecto...
Стр. 413 - It seems evident that men are carried, by a natural instinct or prepossession, to repose faith in their senses ; and that, without any reasoning, or even almost before the use of reason, we always suppose an external universe which depends not on our perception, but would exist though we and every sensible creature were absent or annihilated.
Стр. 413 - As nature has taught us the use of our limbs, without giving us the knowledge of the muscles and nerves by which they are actuated; so has she implanted in us an instinct, which carries forward the thought in a correspondent course to that which she has established among external objects; though we are ignorant of those powers and forces on which this regular course and succession of objects totally depends.
Стр. 411 - ... one, is the result. Ideas, also, which have been so often conjoined, that whenever one exists in the mind, the others immediately exist along with it, seem to run into one another, to coalesce, as it were, and out of many to form one idea ; which idea, however in reality complex, appears to...
Стр. 434 - Ipse enim essentiam suam perfecte cognoscit: unde cognoscit eam secundum omnem modum quo cognoscibilis est. Potest autem cognosci non solum secundum quod in se est, sed secundum quod est participabilis secundum aliquem modum similitudinis a creaturis.
Стр. 413 - Here, then, is a kind of pre-established harmony between the course of nature and the succession of our ideas; and though the powers and forces by which the former is governed be wholly unknown to us, yet our thoughts and conceptions have still, we find, gone on in the same train with the other works of nature.
Стр. 412 - BEATITUDO NON EST VIRTUTIS PRAEMIUM, SED IPSA VIRTUS; NEC EADEM GAUDEMUS, QUIA LIBIDINES COERCEMUS, SED CONTRA, QUIA EADEM GAUDEMUS, IDEO LIBIDINES COERCERE POSSUMUS.
Стр. 371 - ... but only an uncertain supposition of we know not •what, ie, of something whereof we have no particular distinct positive idea, which we take to be the substratum or support of those ideas we know.