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Updated: September 12, 2025


At the new election Cambridge again elected Oliver, not for anything he had done, but as a rebuke to the haughty and frivolous Charles for rejecting him. This was known as the Long Parliament: it lasted two years, and during its sessions about all that Oliver did was to sit and cogitate. In January, Sixteen Hundred Forty-two, there took place the inevitable Charles and Parliament clashed.

They therefore do not see, hear or speak, but are blind, deaf and dumb, and only cogitate in their particle of air. The sense-ridden ask, "How can the soul be anything else? The external senses died with the body, did they not? They cannot be resumed before the soul is reunited with the body."

Now, if I cogitate a being as the highest reality, without defect or imperfection, the question still remains whether this being exists or not? For, although no element is wanting in the possible real content of my conception, there is a defect in its relation to my mental state, that is, I am ignorant whether the cognition of the object indicated by the conception is possible a posteriori.

In this there is no representation of its quantity, it is not said how large it is; consequently its conception is not the conception of a maximum. We cogitate in it merely its relation to an arbitrarily assumed unit, in relation to which it is greater than any number.

I therefore do not represent myself in thought either as I am, or as I appear to myself; I merely cogitate myself as an object in general, of the mode of intuiting which I make abstraction.

An' he jes cogitate, "Dey ain't no ghosts," an' wish he goose-pimples don't rise up dat way. An' he jes 'low, "Dey ain't no ghosts," an' wish he backbone ain't all trembulous wid chills dat way. So he rotch down, an' he rotch down, twell he git a good hold on dat pricklesome stem of dat bestest pumpkin whut in de patch, an' he jes yank dat stem wid all he might.

Here a distinction presents itself, in regard to the way in which we may cogitate a presupposition a distinction which is somewhat subtle, but of great importance in transcendental philosophy.

The cause of this belief is to be found in the fact that we necessarily attribute to things a priori all the properties which constitute conditions under which alone we can cogitate them. Now I cannot obtain the least representation of a thinking being by means of external experience, but solely through self-consciousness.

So whin Hallowe'en come' erlong, dat li'l' black Mose he jes mek' up he mind he ain't gwine outen he shack at all. He cogitate he gwine stay right snug in de shack wid he pa an' he ma, 'ca'se de rain-doves tek notice dat de ghosts are philanderin' roun' de country, 'ca'se dey mourn out, "Oo-oo-o-o-o!" an' de owls dey mourn out, "Whut-whoo-o-o-o!" an' de wind mourn out, "You-you-o-o-o!"

From such a conception has been abstracted, not merely all corporeal nature, but all nature, that is, all the predicates of a possible experience; and consequently, all the conditions which enable us to cogitate an object to this conception have disappeared. But, if these conditions are absent, it is evident that the conception is meaningless.

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