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whole; the grand object of the Universe。 I would not have surrendered this hope for a great deal。

But how very much was I disappointed; when; having zealously applied myself to the writings of

Anaxagoras; I found that he adduces only external causes; such as Atmosphere; Ether; Water;

and the like。” It is evident that the defect which Socrates plains of respecting Anaxagorass

doctrine; does not concern the principle itself; but the shorting of the propounder in applying it

to Nature in the concrete。 Nature is not deduced from that principle: the latter remains in fact a

mere abstraction; inasmuch as the former is not prehended and exhibited as a development of

it; — an organisation produced by and from Reason。 I wish; at the very outset; to call your

attention to the important difference between a conception; a principle; a truth limited to an

abstract form and its determinate application; and concrete development。 This distinction affects

the whole fabric of philosophy; and among other bearings of it there is one to which we shall have

to revert at the close of our view of Universal History; in investigating the aspect of political affairs

in the most recent period。

§ 17

We have next to notice the rise of this idea — that Reason directs the World — in connection with

a further application of it; well known to us; — in the form; viz。 of the religious truth; that the

world is not abandoned to chance and external contingent causes; but that a Providence controls

it。 I stated above; that I would not make a demand on your faith; in regard to the principle

announced。 Yet I might appeal to your belief in it; in this religious aspect; if; as a general rule; the

nature of philosophical science allowed it to attach authority to presuppositions。 To put it in

another shape; — this appeal is forbidden; because the science of which we have to treat;

proposes itself to furnish the proof (not indeed of the abstract Truth of the doctrine; but) of its

correctness as pared with facts。 The truth; then; that a Providence (that of God) presides over

the events of the World — consorts with the proposition in question; for Divine Providence is

Wisdom; endowed with an infinite Power which realises its aim; viz。 the absolute rational…design of

the World。 Reason is Thought conditioning itself with perfect freedom。 But a difference — rather a

contradiction — will manifest itself; between this belief and our principle; just as was the case in

reference to the demand made by Socrates in the case of Anaxagorass dictum。 For that belief is

similarly indefinite; it is what is called a belief in a general Providence; and is not followed out into

definite application; or displayed in its bearing on the grand total ?

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