The Works of Francis Bacon, Volumen3Longmans, Green, Reader, and Dyer, 1857 |
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... chapter of the . 2 A small brings an Inducent by giventorge portion of the 100t chapter A small portion of the Y bing the pawo do y Invertorge 5. A small portion of the 18th chapters viing a prifice to y2 mward Elenches y2 of the mynd 4 ...
... chapter of the . 2 A small brings an Inducent by giventorge portion of the 100t chapter A small portion of the Y bing the pawo do y Invertorge 5. A small portion of the 18th chapters viing a prifice to y2 mward Elenches y2 of the mynd 4 ...
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... chapters 13. The first chapter of that a booke of the same argent wrytton . in Latino Separate and dostmed for to be haditionant and mus publike . Nome of of Amotations of Palla are sett down in these fragments . Philosophy Fac simile ...
... chapters 13. The first chapter of that a booke of the same argent wrytton . in Latino Separate and dostmed for to be haditionant and mus publike . Nome of of Amotations of Palla are sett down in these fragments . Philosophy Fac simile ...
Página 5
... chapters ; of which the first is the same as the first chapter of the Temporis Partus Masculus ; the second another form of the Redargutio Philosophiarum . They are printed here ( probably by mistake ) as if they were a sequel to the ...
... chapters ; of which the first is the same as the first chapter of the Temporis Partus Masculus ; the second another form of the Redargutio Philosophiarum . They are printed here ( probably by mistake ) as if they were a sequel to the ...
Página 87
... chapter of the same book , As I have remarked in the preface , reference is here made to Hesiod . 5 Plutarch , De Plac . Philosoph . i . 3 . quo virtutes entium et vigores , præsertim elementa generatio- num G 4 SEC . FAB . CUPIDINIS ET ...
... chapter of the same book , As I have remarked in the preface , reference is here made to Hesiod . 5 Plutarch , De Plac . Philosoph . i . 3 . quo virtutes entium et vigores , præsertim elementa generatio- num G 4 SEC . FAB . CUPIDINIS ET ...
Página 99
... chapter of Telesius's first book is teleological . " Summa Dei bonitas ens nullum perdi velit . " For the preservation of the universe and the balance of heat and cold , the earth is put in the middle point of the heavens . The heavens ...
... chapter of Telesius's first book is teleological . " Summa Dei bonitas ens nullum perdi velit . " For the preservation of the universe and the balance of heat and cold , the earth is put in the middle point of the heavens . The heavens ...
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Términos y frases comunes
absque adeo aër aërem aëris alia aliis aliquid aliud apud aqua aquæ Aristotle atque autem Bacon calore certe circa cœli cœlo corpora corporum corpus Democritus divine doth drams ejus enim eorum etiam fere fieri flamma fluxus fortasse globi hæc hath homines hominum hujusmodi humana illa illis illud instar inter invention ipsa ipsis ista Itaque knowledge learning licet magis materiæ mind minus modo modum motum motus multo naturæ natural philosophy naturalis nature Neque enim nihil nisi nobis nostra ætate Novum Organum omnia omnino omnis opinion philosophy posse possit potest primo prorsus quæ quædam qualia quam quibus quin quis quod rebus rerum rursus saith scientia scilicet secundum seemeth sibi sint sive soni sonum sonus sunt tamen tanquam tantum Telesius terra terræ things tion translation unto veluti vero Verum videtur whereof
Pasajes populares
Página 304 - He that receiveth a prophet in the name of a prophet shall receive a prophet's reward ; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward.
Página 318 - But the images of men's wits and knowledges remain in books exempted from the wrong of time, and capable of perpetual renovation. Neither are they fitly to be called images because they generate still, and cast their seeds in the minds of others, provoking and causing infinite actions and opinions in succeeding ages...
Página 293 - For the two ways of contemplation are not unlike the two ways of action commonly spoken of by the ancients; the one plain and smooth in the beginning, and in the end impassable; the other rough and troublesome in the entrance, but after a while fair and even. So it is in contemplation; if a man will begin with certainties, he shall end in doubts; but if he will be content to begin in doubts, he shall end in certainties.
Página 294 - ... men have entered into a desire of learning and knowledge, sometimes upon a natural curiosity and inquisitive appetite; sometimes to entertain their minds with variety and delight; sometimes for ornament and reputation; and sometimes to enable them to victory of wit and contradiction; and most times for lucre and profession; and seldom sincerely to give a true account of their gift of reason, to the benefit and use of men...
Página 481 - Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me : and again a little while and ye shall see me ; and, Because I go to the Father ? They said therefore, What is this that he saith, A little while ? we cannot tell what he saith.
Página 295 - Faithful are the wounds of a friend ; but the kisses of an enemy are deceitful.
Página 268 - But farther, it is an assured truth and a conclusion of experience, that a little or superficial knowledge of philosophy may incline the mind of man to atheism, but a farther proceeding therein doth bring the mind back again to religion ; for in the entrance of philosophy...
Página 285 - This kind of degenerate learning did chiefly reign amongst the Schoolmen : who having sharp and strong wits, and abundance of leisure, and small variety of reading, but their wits being shut up in the cells of a few authors (chiefly Aristotle their dictator) as their persons were shut up in the cells of monasteries and colleges...
Página 298 - Surely there is a vein for the silver, And a place for gold where they fine it. Iron is taken out of the earth, And brass is molten out of the stone.
Página 344 - And therefore it was ever thought to have some participation of divineness, because it doth raise and erect the mind, by submitting the shows of things to the desires of the mind ; whereas reason doth buckle and bow the mind unto the nature of things.