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Updated: May 24, 2025
If experience be used in a loose sense to mean any given fact or consciousness in general, the condition of experience is merely immediacy. If it be used, as it often is in empirical writers, for the shock of sense, its conditions are two: a sensitive organ and an object capable of stimulating it.
Purely empirical and physical things are often supposed to be known by receiving impressions. Physical things somehow stamp themselves upon the mind or convey themselves into consciousness by means of the sense organs.
The onslaught made in the last century by the transcendental philosophy upon empirical traditions is familiar to everybody: it seemed a pertinent attack, yet in the end proved quite trifling and unavailing. Thought, we are told rightly enough, cannot be accounted for by enumerating its conditions.
He learns also a few empirical maxims about liberty and caution and the like, and, after he has read a little of the history of institutions, his political education is complete. It is no wonder that the average layman prefers old politicians, who have forgotten their book-learning, and young doctors who remember theirs.
Why should it not be making itself valid like everything else? That some parts of it may be already valid or verified beyond dispute; the empirical philosopher, of course, like any one else, may always hope. Humanism is a ferment that has 'come to stay. It is not a single hypothesis or theorem, and it dwells on no new facts.
Spencer that conscience, so far from being the voice of God, is but "the capitalised instinct of the tribe," an empirical fact established by heredity, just like fan-tails in pigeons; when Mr. Clifford popularises this teaching in St. George's Hall by announcing that conscience is the voice "of man bidding us to live for man," and Mr.
To attempt an empirical deduction of either of these classes would be labour in vain, because the distinguishing characteristic of their nature consists in this, that they apply to their objects, without having borrowed anything from experience towards the representation of them. Consequently, if a deduction of these conceptions is necessary, it must always be transcendental.
For how can we have any experience or perception of an absolute void? But the absolute totality of the empirical synthesis requires that the unconditioned be an empirical conception. Consequently, a finite world is too small for our conception. For the member at which we have discontinued our division still admits a regress to many more parts contained in the object.
But this does not hold good of the Totum substantiale phaenomenon, which, as an empirical intuition in space, possesses the necessary property of containing no simple part, for the very reason that no part of space is simple.
The constructive thinkers, Fichte and his successors, adopt and continue the metaphysical method, but reject the empirical result. Fichte's aim is directed to a system of necessary, unconscious processes of reason, among which, rejecting the thing in itself, he includes sensation. According to Schelling nature itself is a priori, a condition of consciousness. Theory of Knowledge.
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