The Order of Nature: An EssayHarvard University Press, 1917 - 234 стор. |
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according action activity analysis Aristotle Aristotle's atoms biological bodies carbon dioxide carbonic acid characteristics complete components compounds conceived concerned conclusion coöperation course Descartes determined diversity Driesch's dynamic equilibrium dynamics earth equilibrium established evolutionary process existence explanation fact final causes Gibbs Gibbs's heat Hume Hume's hydrogen Ibid idea important infinite inorganic investigations involved Kant Kant's latent heat law of thermodynamics laws of nature Leibniz manner matter and energy mechanical causation mechanistic ment metaphysical motion natural theology necessary Newton order of nature original oxygen peculiar Phase Rule phases phenomena philosophical physical and chemical physical science physico-chemical physiology possess possible Pre-established Harmony present principle properties of matter purpose question reaction regarded regulation relation result scientific thought Spencer's stability substances teleological problem teleology of nature temperature tendency theory things three elements tion unique universe vis viva vitalistic whole Willard Gibbs
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Сторінка 46 - If the whole of Natural Theology, as some people seem to maintain, resolves itself into one simple, though somewhat ambiguous, at least undefined proposition, That the cause or causes of order in the universe probably bear some remote analogy to human intelligence...
Сторінка 44 - And is it possible, Cleanthes, said Philo, that after all these reflections, and infinitely more which might be suggested, you can still persevere in your anthropomorphism, and assert the moral attributes of the Deity, his justice, benevolence, mercy, and rectitude, to be of the same nature with these virtues in human creatures?
Сторінка 21 - For the handling of final causes, mixed with the rest in physical inquiries, hath intercepted the severe and diligent inquiry of all real and physical causes...
Сторінка 33 - Every body continues in its state of rest, or of uniform motion in a straight line, unless it is compelled to change that state by forces impressed upon it.
Сторінка 205 - Another source of conviction in the existence of God, connected with the reason, and not with the feelings, impresses me as having much more weight. This follows from the extreme difficulty or rather impossibility of conceiving this immense and wonderful universe, including man, with his capacity of looking far backward and far into futurity, as the result of blind chance or necessity.
Сторінка 45 - ... happy; therefore, he does not will their happiness. His wisdom is infinite; he is never mistaken in choosing the means to any end; but the course of nature tends not to human or animal felicity; therefore, it is not established for that purpose. Through the whole compass of human knowledge there are no inferences more certain and infallible than these. In what respect, then, do his benevolence and mercy resemble the benevolence and mercy of men? Epicurus' old questions are yet unanswered.
Сторінка 81 - Herbert Spencer's definition of life, as "the continuous adjustment of internal relations to external relations.
Сторінка 130 - We may imagine a great number of systems of the same nature, but differing in the configurations and velocities which they have at a given instant, and differing not merely infinitesimally, but it may be so as to embrace every conceivable combination of configuration and velocities.
Сторінка 49 - For verily not by design did the first-beginnings of things station themselves each in its right place guided by keen intelligence, nor did they bargain sooth to say what motions each should assume, but because many in number and shifting about in many ways throughout the universe they are driven and tormented by blows during infinite time past, after trying motions and unions of every kind at length they fall into arrangements such as those out of which this our sum of things has been formed...
Сторінка 12 - The causes concerned in the generation of the works of nature are, as we see, more than one. There is the final cause and there is the motor cause. Now we must decide which of these two causes comes first, which second. Plainly, however, that cause is the first which we call the final one.