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 |
From inside the book
Results 1-5 of 100
Page 57
... immediately by it felf with- out any fuch occafion from the Body . 48. But to carry our Principle one step fur- ther , if Matter cannot think , then we may fecurely determine thus far concerning the Souls of Brutes , that if they are ...
... immediately by it felf with- out any fuch occafion from the Body . 48. But to carry our Principle one step fur- ther , if Matter cannot think , then we may fecurely determine thus far concerning the Souls of Brutes , that if they are ...
Page 74
... immediately upon their quitting their Bodies , I am afraid that this will prove but a forry Expedient , and fuch as , in- ftead of helping him out of the Mire , will but plunge him further in . In the first place this would be a ...
... immediately upon their quitting their Bodies , I am afraid that this will prove but a forry Expedient , and fuch as , in- ftead of helping him out of the Mire , will but plunge him further in . In the first place this would be a ...
Page 103
... immediate Object , that whereby we think upon it . That is , as a School - Philo fopher would express it , not the Objectum quod , but the Objectum quo ; or to word it more agree- ably to the Language of the prefent Syftem , not of the ...
... immediate Object , that whereby we think upon it . That is , as a School - Philo fopher would express it , not the Objectum quod , but the Objectum quo ; or to word it more agree- ably to the Language of the prefent Syftem , not of the ...
Page 106
... immediate Ideal Object of the Mind ( that which fome call Verbum Mentis ) by the name of formal Thought , tho ' I think ' tis plain it cannot be fo call'd without fome Impropriety , it being as was be- fore noted , rather the Form of ...
... immediate Ideal Object of the Mind ( that which fome call Verbum Mentis ) by the name of formal Thought , tho ' I think ' tis plain it cannot be fo call'd without fome Impropriety , it being as was be- fore noted , rather the Form of ...
Page 108
... much greater Reafon ought they to call the Species or Idea objective Thought , as being in the Mind that thinks as well as the immediate Object of it , And And yet this they call formal Thought , which seems 108 . Part II . The Theory of.
... much greater Reafon ought they to call the Species or Idea objective Thought , as being in the Mind that thinks as well as the immediate Object of it , And And yet this they call formal Thought , which seems 108 . Part II . The Theory of.
Other editions - View all
Common terms and phrases
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
Popular passages
Page 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.
Page 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.
Page 205 - Who only hath immortality, dwelleth in the light, which no man can approach unto; whom no man hath seen, nor can see...
Page 4 - If I climb up into heaven, thou art there : if I go down to hell, thou art there also.
Page 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.
Page 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...
Page 536 - ... videt. Credat ergo Deum fecisse quod vera ratione ab eo faciendum fuisse cognovit, etiam si hoc in rebus factis non videt.
Page 303 - Lord, is the Well of Life, and in thy Light fhall we fee Light.
Page 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...
Page 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.