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Updated: June 23, 2025
Thus, Bayle had hysterics when he heard water splashing, Scaliger turned pale at the sight of water-cress, Erasmus was thrown into a fever by the smell of fish. These three antipathies were connected with water.
Even Shakespeare alludes to the effects of the sound of bagpipes. Tissot mentions a case in which music caused epileptic convulsions, and Forestus mentions a beggar who had convulsions at the sound of a wooden trumpet similar to those used by children in play. Rousseau mentions music as causing convulsive laughter in a woman. Bayle mentions a woman who fainted at the sound of a bell.
It seems, according to what I have just said, that there is often some confusion in the expressions of those who set at variance philosophy and theology, or faith and reason: they confuse the terms 'explain', 'comprehend', 'prove', 'uphold'. And I find that M. Bayle, shrewd as he is, is not always free from this confusion.
The discussion with Locke was a failure: Locke would not play, and the book in which the whole controversy was to be systematized never appeared. The discussion with Bayle, on the other hand, was a model of what a discussion should be.
The principal point developed by Leibniz is the richness of content which, according to him, is to be found in each 'simple substance'. Its simplicity is more like the infinitely rich simplicity of the divine Being, than like the simplicity of the atom of Epicurus, with which Bayle had chosen to compare it.
He refers to what had been written against enthusiasm within the preceding century by Stillingfleet, Bayle, Locke, Hicks, Shaftesbury, Lord Lyttelton, Barrington, Chandler, Archibald Campbell, Stinstra, Warburton, Lavington, and Douglas a list the length of which is in itself a sufficient evidence of the sensitive interest which the subject had excited.
The logic of De Crousaz had prepared me to engage with his master Locke and his antagonist Bayle; of whom the former may be used as a bridle, and the latter applied as a spur, to the curiosity of a young philosopher.
Here, indeed, was one of those books which embrace an existence; like the Dictionary of Bayle, or the History of Gibbon, or the "Fasti Hellenici" of Clinton, it was a book to which thousands of books had contributed, only to make the originality of the single mind more bold and clear.
In the first edition of his Dictionary, under the article 'Rorarius', Bayle gave a very fair account of Leibniz's doctrine concerning the souls of animals, as it could be collected from his article in the Journal des Savants, 27 June 1695. He then proceeded to comment upon it in the following terms: 'There are some things in Mr.
For thence comes the necessary conclusion that it is impossible to settle the difficulties raised by the philosophers, and in consequence that a dispute where only the light of Nature is followed will always end unfavourably for the theologians, and that they will see themselves forced to give way and to take refuge in the canon of the supernatural light. I am surprised that M. Bayle speaks in such general terms, since he has acknowledged himself that the light of Nature is against the Manichaeans, and for the oneness of the Principle, and that the goodness of God is proved incontrovertibly by reason.
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