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Updated: June 8, 2025
Thus, like Xenophanes, Parmenides draws a deep division between the world of reason and the world of sensation, between probative argument and the guess-work of sense-impressions. The former is the world of Being, the world of that which truly is, self-existent, uncreated, unending, unmoved, unchanging, ever self-poised and self-sufficient, like a sphere.
We see the eye of a needle, but infusoria and bacteria, which we know to be there and which affect us so much, we cannot see. With telescopes and microscopes we can slightly extend the field of our perception, but the limitations and weakness of our sense-impressions remain none the less an undeniable fact.
He had to answer the Stoics and Cynics, preaching that all is worthless except Aretê; and the Sceptics, who dwelt on the fallibility of the senses, and the logical impossibility of knowledge. He met the last of these by the traditional Ionian doctrine of sense-impressions, ingeniously developed.
The part of the soul on which this work devolves is called the rational- or intellectual-soul. It is the peculiarity of the sentient and intellectual souls that they work with that which they receive through sense-impressions of external objects of which they retain the memory. The soul is then wholly surrendered to something which is really outside it.
So long as a particular bodily posture is assumed, so long does the corresponding illusion endure. One result of this, in connection with that impairing of sensibility already referred to, is the scope for a curious overriding of sense-impressions by the dominant illusory percept, a process that we have seen illustrated in the active sense-illusions of waking life.
The undeniable accuracy of this definition provides me with my answer: the grub has the aggregate of sense-impressions that a bit of an intestine may hope to have. And this nothing-at-all is capable of marvellous acts of foresight; this belly, which knows hardly aught of the present, sees very clearly into the future. Let us take an illustration on this curious subject.
There are many conceptual systems of this sort; and the sense manifold is also such a system. Find a one-to-one relation for your sense-impressions ANYWHERE among the concepts, and in so far forth you rationalize the impressions. But obviously you can rationalize them by using various conceptual systems.
We are cribbed and confined in this world of sense-impressions like the exchange clerk in his world of sounds, and not a step beyond can we get. As his world is conditioned and limited by his particular network of wires, so ours is conditioned by our nervous system, by our organs of sense. Their peculiarities determine what is the nature of the outside world which we construct.
We cannot even infer them: "In the chaos behind sensations, in the 'beyond' of sense-impressions, we cannot infer necessity, order or routine, for these are concepts formed by the mind of man on this side of sense-impressions"; but we must infer chaos: "Briefly chaos is all that science can logically assert of the supersensuous." The kinetic theory of gas is an assertion of ultimate chaos.
I was enchanted with one meagre, little old gentleman of frail and refined figure, who bent over his wine with closed eyes, as if to shut out all the sense-impressions he did not need, while the rest waited to hear what he had to say. "Needs a milk fining," muttered the old gentleman, with eyes shut as if in prayer.
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