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Updated: May 22, 2025
Hence our division determines a number of parts in the whole a number which extends just as far as the actual regress in the division; while, on the other hand, the very notion of a body organized to infinity represents the whole as already and in itself divided. We expect, therefore, to find in it a determinate, but at the same time, infinite, number of parts which is self-contradictory.
You may say, and doubtless some of you now are saying inwardly, that his remanding us to sensation in this wise is only a regress, a return to that ultra-crude empiricism which your own idealists since Green have buried ten times over. I confess that it is indeed a return to empiricism, but I think that the return in such accomplished shape only proves the latter's immortal truth.
We may go back as far as we please, but, at every step and stage of the regress we must find ourselves confronted with the same question, the same alternative intelligent purpose or colossal chance."
She put the dishes down, and the porter majestically waved Philammon to a stool; while she retreated, and stood humbly waiting on her lord and master, who did not deign to introduce to his guest the black beauty which composed his whole seraglio.... But, indeed, such an act of courtesy would have been needless; for the first morsel of fish was hardly safe in poor Philammon's mouth, when the regress rushed upon him, caught him by the head, and covered him with rapturous kisses.
For phenomena are nothing but an empirical synthesis in apprehension or perception, and are therefore given only in it. Now, in speaking of phenomena it does not follow that, if the conditioned is given, the synthesis which constitutes its empirical condition is also thereby given and presupposed; such a synthesis can be established only by an actual regress in the series of conditions.
When we regard the two propositions "The world is infinite in quantity," and, "The world is finite in quantity," as contradictory opposites, we are assuming that the world the complete series of phenomena is a thing in itself. For it remains as a permanent quantity, whether I deny the infinite or the finite regress in the series of its phenomena.
It follows that, if phenomena were things in themselves, and as an immediate consequence from this supposition- condition and conditioned belonged to the same series of phenomena, the existence of a necessary being, as the condition of the existence of sensuous phenomena, would be perfectly impossible. An important distinction, however, exists between the dynamical and the mathematical regress.
Aristotle does, indeed, to avoid the absurdity of an endless regress, argue from the κινούμενα and the κινοῦντα of the physical World to a πρῶτον κινοῦν which is a pure ἐνέργεια, ἀκίνητον, ἄνευ ὕλης, and hence foreign to all the passivity and contingency of matter; concludes from motion in the world that there must be a First Mover; and asserts the actuality of the eternal as opposed to potentiality; but these arguments are so blended together, and take each one so much from the others, that I cannot be convinced that Aristotle had ever clearly differentiated them.
It is a logical postulate of reason: to pursue, as far as possible, the connection of a conception with its conditions. If, in the second place, both the conditioned and the condition are things in themselves, and if the former is given, not only is the regress to the latter requisite, but the latter is really given with the former.
In that demonstration, it was taken for granted that the world is a thing in itself given in its totality prior to all regress, and a determined position in space and time was denied to it if it was not considered as occupying all time and all space.
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