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Updated: May 16, 2025
Not only does the dynamic conception of Nature enable us to account for Sensation, but it lets us see how the Sensible World becomes a constituent of Experience. It is by and through its obstructions and these only that we featurise or denote our Experience. It is by the breaks, the turnings in the road that we cognise its course. It is by the line of rocks and breakers that we define the shore.
At the outset the thing perceived is perceived as separate from all other things, and this separation is founded on the fact that the thing is distinguished by a special constitution, let us say the generic characteristics of a cow, expressed by the term 'such and such. In general, wherever we cognise the relation of distinguishing attribute and thing distinguished thereby, the two clearly present themselves to our mind as absolutely different.
The outcome of all this is that we have to cognise Brahman as carrying plurality within itself, and the world, which is the manifestation of his power, as something real. Pu. But how is this known? As follows, we reply. Up.
Thus, for example, the doctrine of Materialism is no more "ruled out" by the reflection that what we cognise as cerebral matter is only cognised relatively, than would the doctrine of chemical equivalents be "ruled out" by the parallel reflection that what we cognise as chemical elements are only cognised relatively.
I don't think anybody who does me the honour to cognise my humble individuality at all will ever be likely to mistake me for a laudator temporis acti. On the contrary, so far as I can see, the past seems generally to have been such a distinct failure all along the line that the one lesson we have to learn from it is, to go and do otherwise. I am one on that point with Shelley and Rousseau.
For as units of Feeling are the only entities of which we are, or can be, conscious, they are the entities into which units of Force must be, so to speak, subjectively translated before we can cognise their existence at all.
It is these sensations and ideas that we directly cognise, and it is to them that we have attached the idea of the particular kind of matter we happen to be thinking of. As this idea is not like the thing itself, so neither is it like the motions in our brain on which it is attendant.
In so far as the cognition of one thing has something real for its object, and the cognition of all things is of the same kind, and moreover is comprised in the cognition of one thing; in so far it can be said that everything is known through one thing being known. Through the cognition of the real shell we do not cognise the unreal silver of which the shell is the substrate.
Besides, we cannot have substance changing without condition changing, and if we could we might as well ignore condition. Does it not seem as though, since the motions or states are all that we cognise, they should be all that we need take account of? Change of condition is change of substance. Then what do we want with substance? Why have two ideas when one will do?
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