The Works of Francis Bacon: Philosophical worksLongmans, 1857 |
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Сторінка 1
... ACCORDING TO THE ORDER IN WHICH THEY WERE WRITTEN . wwwwww Ista enim nos tanquam in limine Historiæ Naturalis stantes prospicimus , quæ quanto magis quis se immerserit in Historiam Naturalem tanto fortasse probabit magis . Attamen ...
... ACCORDING TO THE ORDER IN WHICH THEY WERE WRITTEN . wwwwww Ista enim nos tanquam in limine Historiæ Naturalis stantes prospicimus , quæ quanto magis quis se immerserit in Historiam Naturalem tanto fortasse probabit magis . Attamen ...
Сторінка 21
... according to Aristotle , three kinds of Kivnois or motion , corre- sponding to the three categories which admit of contrariety ; namely , τóσоν , τоîov , and TO . To the first corresponds increment or decrement ; to the second ...
... according to Aristotle , three kinds of Kivnois or motion , corre- sponding to the three categories which admit of contrariety ; namely , τóσоν , τоîov , and TO . To the first corresponds increment or decrement ; to the second ...
Сторінка 40
... according to Patricius , was added by subsequent writers ; nor are his statements contradicted by the reports of seafaring men , who however mention certain matters of detail which he had omitted . Of seamen Patricius particularly ...
... according to Patricius , was added by subsequent writers ; nor are his statements contradicted by the reports of seafaring men , who however mention certain matters of detail which he had omitted . Of seamen Patricius particularly ...
Сторінка 66
... according to Gesner's reading , the son of Night . But for via there is another reading , ratéρa . * See Lobeck , Aglaoph . i . 474 . 4 Aves , 650 . 5 This seems to be confirmed by the half ludicrous epithet υπηνέμιον . become ...
... according to Gesner's reading , the son of Night . But for via there is another reading , ratéρa . * See Lobeck , Aglaoph . i . 474 . 4 Aves , 650 . 5 This seems to be confirmed by the half ludicrous epithet υπηνέμιον . become ...
Сторінка 69
... according to Aristotle the first created thing ought to be uninformed matter . They insist on the contrary that the Scripture cannot mean that any created thing can be mere matter : " non enim datur ens actu sine actu . ” Aristotle , as ...
... according to Aristotle the first created thing ought to be uninformed matter . They insist on the contrary that the Scripture cannot mean that any created thing can be mere matter : " non enim datur ens actu sine actu . ” Aristotle , as ...
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absque adeo aër aërem aëris alia aliis aliquid aliud apud aqua aquæ Aristotle atque autem Bacon calore certe circa cœli cœlo cœlum corpora corporum corpus Democritus divine doth drams ejus enim eorum esset etiam fere fieri flamma fluxus fortasse globi hæc hath homines hominum hujusmodi humana illa illis illud instar inter invention ipsa ipsis ista Itaque knowledge learning licet magis materiæ mind minus modo modum motum motus multo naturæ natural philosophy naturalis nature Neque enim nihil nisi nobis nostra ætate Novum Organum omnia omnino omnis opinion philosophy posse possit potest primo prorsus quæ quædam qualia quam quibus quin quis quod rebus rerum rursus saith scientia scilicet secundum seemeth sibi sint sive soni sonum sonus sunt tamen tanquam tantum Telesius terræ terram things tion translation unto veluti vero Verum videtur whereof
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Сторінка 295 - Faithful are the wounds of a friend ; but the kisses of an enemy are deceitful.
Сторінка 293 - For the two ways of contemplation are not unlike the two ways of action commonly spoken of by the ancients; the one plain and smooth in the beginning, and in the end impassable; the other rough and troublesome in the entrance, but after a while fair and even. So it is in contemplation; if a man will begin with certainties, he shall end in doubts; but if he will be content to begin in doubts, he shall end in certainties.
Сторінка 286 - For the wit and mind of man, if it work upon matter, which is the contemplation of the creatures of God, worketh according to the stuff, and is limited thereby ; but if it work upon itself, as the spider worketh his web, then it is endless, and brings forth indeed cobwebs of learning, admirable for the fineness of thread and work, but of no substance or profit.
Сторінка 481 - Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me : and again a little while and ye shall see me ; and, Because I go to the Father ? They said therefore, What is this that he saith, A little while ? we cannot tell what he saith.
Сторінка 318 - But the images of men's wits and knowledges remain in books, exempted from the wrong of time, and capable of perpetual renovation. Neither are they fitly to be called images, because they generate still, and cast their seeds in the minds of others, provoking and causing infinite actions and opinions in succeeding ages...
Сторінка 318 - We see then how far the monuments of wit and learning are more durable than the monuments of power, or of the hands. For have not the verses of Homer continued twenty-five hundred years, or more, without the loss of a syllable or letter ; during which time, infinite palaces, temples, castles, cities, have been decayed and demolished...
Сторінка 344 - And therefore it was ever thought to have some participation of divineness, because it doth raise and erect the mind, by submitting the shows of things to the desires of the mind; whereas reason doth buckle and bow the mind unto the nature of things.
Сторінка 298 - Surely there is a vein for the silver, And a place for gold where they fine it. Iron is taken out of the earth, And brass is molten out of the stone.
Сторінка 329 - The parts of human learning have reference to the three parts of Man's Understanding, which is the seat of learning : History to his Memory, Poesy to his Imagination/ and Philosophy to his Reason.
Сторінка 291 - Antiquity deserveth that reverence, that men should make a stand thereupon and discover what is the best way; but when the discovery is well taken, then to make progression. And to speak truly, "Antiquitas saeculi juventus mundi." These times are the ancient times, when the world is ancient, and not those which we account ancient ordine retrogrado, by a computation backward from ourselves.