The New IdealismMacmillan, 1922 - 333 頁 |
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常見字詞
¹ Space absolute admit antinomies appearances awareness Bertrand Russell bifurcation theory body causal cerebral cortex character colour compresence Concept of Nature continuity contradiction correlated cosmos Critical Realism Deity distinction distinguish duration elements empirical ence entities event-particles existence experience external fact fessor finite consciousness God's happen Hegel idealism idealist identity infinite number instant intensive quantity ject knowledge logical essence matter in motion Matterhorn means memory mental mind ness neural processes never non-mental occupy pantheism perspectives Physics and Reality pillar box point-instants position present primary block primary consciousness primary perception priori problem Professor Alexander says Professor Alexander's Professor Boodin Professor Broad Professor Whitehead pure realist theory rela relation relative sciousness secondary consciousness sensa sense sense-data sense-organs sensum serial solipsism Space-Time spatial spatio-temporal substance suppose tactual tessaract Thing-in-Itself things thought tion ultimate consciousness universe unperceived visual perception whole
熱門章節
第 87 頁 - For natural philosophy everything perceived is in nature. We may not pick and choose. For us the red glow of the sunset should be as much part of nature as are the molecules and electric waves by which men of science would explain the phenomenon.
第 100 頁 - unoccupied' events possess a definite character expressive of the reign of law in the creative advance of nature, ie in the passage of events. This type of character of events unoccupied by the electron is also shared by the occupied events. It expresses the role of the electron as an agency in the passage of events. In fact the electron is nothing else than the expression of certain permanent recognisable features in this creative advance. Thus the character of event e which it receives from electron...
第 35 頁 - The conception of knowledge as passive contemplation is too inadequate to meet the facts. Nature is ever originating its own development, and the sense of action is the direct knowledge of the percipient event as having its very being in the formation of its natural relations. Knowledge issues from this reciprocal insistence between this event and the rest of nature, namely relations are perceived in the making and because of the making.
第 87 頁 - My answer is that it is determining the character of things known, namely the character of apparent nature. But we may drop the term 'apparent'; for there is but one nature, namely the nature which is before us in perceptual knowledge.
第 85 頁 - ... redness now. In other words, we perceive redness in the same relation to various definite events, and it is the same redness which we perceive. Tastes, colours, sounds, and every variety of sensation are objects of this sort. 23-2 There is no apprehension of external events apart from recognitions of sense-objects as related to them, and there is no recognition of sense-objects except as in relation to external events.
第 210 頁 - Deity is thus the next higher empirical quality to mind, which the universe is engaged in bringing to birth. That the universe is pregnant with such a quality we are speculatively assured. What that quality is we cannot know ; for we can neither enjoy nor still less contemplate it. Our human altars still are raised to the unknown God.
第 102 頁 - It is expressly stated to be an "agency in the passage of events." Thus its causal character is declared at the same time that its character as object ("the expression of certain permanent recognisable features") is insisted on. No doubt once an electron always an electron; but how can an object be at once a cause and not a cause ? And this affair of the electron is more complicated still. Hitherto we have been considering one electron, and events as occupied or unoccupied by it. But an event not...
第 84 頁 - The chief confusion between objects and events is conveyed in the prejudice that an object can only be in one place at a time. That is a fundamental property of events ; and whenever that property appears axiomatic as holding of some physical entity, that entity is an event.
第 110 頁 - And we have to distinguish here between "passage" which is "fundamental" and "the temporal series which is a logical abstraction.'' And so it turns out that "... time in the sense of a measurable temporal series is a character of nature only and does not extend to processes of thought and of sense-awareness except by the correlation of these processes with the temporal series implicated in their procedures.
第 110 頁 - The dissociation of time from events discloses to our immediate inspection that the attempt to set up time as an independent terminus for knowledge is like the effort to find substance in a shadow. There is time because there are happenings, and apart from happenings there is nothing.