An Essay Towards the Theory of the Ideal Or Intelligible World. Design'd for Two Parts: The First Considering it Absolutely in it Self, and the Second in Relation to Human Understanding ...S. Manship, 1704 |
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Sida
... because the truth of the Conclufion as a Conclufion , or the force of the Illation depending upon the Union or Argreement which each of the extreams has with that intermediate Idea to which , as to a common Meafure , they are applied ...
... because the truth of the Conclufion as a Conclufion , or the force of the Illation depending upon the Union or Argreement which each of the extreams has with that intermediate Idea to which , as to a common Meafure , they are applied ...
Sida
... because of a School- Objection which feems to brush hard against it . " Tis where I reprefent the λy , as concurring ... because the Perfons are diftinct , therefore the Opera- tions are alfo divided . And fo we fay , the Father ...
... because of a School- Objection which feems to brush hard against it . " Tis where I reprefent the λy , as concurring ... because the Perfons are diftinct , therefore the Opera- tions are alfo divided . And fo we fay , the Father ...
Sida
... because every Perfon equally communicates in that Divine Nature . But what then ? Tho ' they all jointly concur , yet there is no neceffity by virtue of this Rule , or any other , that I know of , that they fbould all concur after the ...
... because every Perfon equally communicates in that Divine Nature . But what then ? Tho ' they all jointly concur , yet there is no neceffity by virtue of this Rule , or any other , that I know of , that they fbould all concur after the ...
Sida 5
... Because Thinking is the nobleft Ope- ration that I am confcious to my self of , and it feems reasonable that the nobleft Operation of my Nature should be referr'd to the noblest Part of it . But perhaps ( I speak as a Philofo- pher ) it ...
... Because Thinking is the nobleft Ope- ration that I am confcious to my self of , and it feems reasonable that the nobleft Operation of my Nature should be referr'd to the noblest Part of it . But perhaps ( I speak as a Philofo- pher ) it ...
Sida 11
... because we cannot know it to be Immaterial . 10. Now tho ' this be not only a great Preju- dice , but also a confiderable Objection against Matters being capable of thinking , and a good reafon to make the Patrons of this Paradoxical ...
... because we cannot know it to be Immaterial . 10. Now tho ' this be not only a great Preju- dice , but also a confiderable Objection against Matters being capable of thinking , and a good reafon to make the Patrons of this Paradoxical ...
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An Essay Towards the Theory of the Ideal Or Intelligible World. Design'd for ... John Norris Obegränsad förhandsgranskning - 1704 |
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abfolutely Abſtraction according Affent againſt alfo alſo anſwer Auftin becauſe befides Bodies call'd Caufe cauſe ceive Colour conceive Conclufion confequently confider confider'd Confideration confift diftinct Divine Ideas Effence effentially elfe elſe Eternal exprefs faid fame feems feen felf felves fenfe fenfible ferve fhall fhew fhewn fhould fimple fince firft fome fomething fometimes formal fpeak ftand fuch fufficient fuppofe himſelf Hypothefis Ideas whereby immediate Object Immutable impoffible Impreffion intel intellectual intelligible itſelf leaft leaſt lefs Light lumen Malebranche Matter meaſure Mind Modalities moft moſt Motion muft muſt Nature neceffary neceffity obferve occafion otherwife perceive Perception perfect Philofophers Pleaſure poffible pofitive prefent Principle Propofition purpoſe Queſtion quod Reaſon refpect reprefent Science ſeems Senfation Senfe Sentiment ſhall Soul ſpeak Species Subftance Suppofition ſuppoſe thefe themſelves ther theſe things thofe thoſe Ideas Thought tion tis plain true Truth underſtand underſtood uſe Vifion whofe Wiſdom
Populära avsnitt
Sida 77 - For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.
Sida 573 - The condition of man, after the fall of Adam, is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God : wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will.
Sida 205 - Who only hath immortality, dwelleth in the light, which no man can approach unto; whom no man hath seen, nor can see...
Sida 4 - If I climb up into heaven, thou art there : if I go down to hell, thou art there also.
Sida 302 - Now we fee him through a Glafs darkly, but then Face to Face. Now we know him in part, but then fhall we know him even as we our felves are known.
Sida 318 - Although things necessary and immutable be not the immediate objects of perception, they may be immediate objects of other powers of the mind. Fourth, " If material things were perceived by themselves, they would be a true light to our minds, as being the intelligible form of our understandings, and consequently perfective of them, and indeed superior to them...
Sida 536 - ... videt. Credat ergo Deum fecisse quod vera ratione ab eo faciendum fuisse cognovit, etiam si hoc in rebus factis non videt.
Sida 303 - Lord, is the Well of Life, and in thy Light fhall we fee Light.
Sida 461 - Who being the brightnefs of his glory, and the exprefs image of his perfon, and upholding all things by the word of his power...
Sida 447 - ... sovereign wisdom of God by the pettiness of their own mind. Thus, since God can reveal everything to minds simply by willing that they see what is in their midst, ie, what in Him is related to and represents these things, there is no likelihood that He does otherwise, or that He does so by producing as many infinities of infinite numbers of ideas as there are created minds.