The Vitality of Platonism: And Other EssaysThe University Press, 1911 - 242 pages |
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Expressions et termes fréquents
according Aeschylus Aether Anaxagoras ancient Aristotle beautiful believe body Christian classical Cleanthes conception connexion death Diels divine doctrine earth element endeavour Epicharmus Epictetus Euripides evil expression fragment Godhead gods Greece Greek literature Greek philosophy harmony heaven Heraclitean Heraclitus Homer human hymn of Cleanthes idea ideal immanent immortality intellectual Justin Martyr liberal education light live Logos man's Marcus Aurelius means Migne mind moral nature pantheism passage perhaps Phaedo philo Pindar Plato poet poetry rational reason religion religious Rendall says Socrates Sophocles soul spirit St Paul Stoic Stoicism suffering thee theology theory things thou thought Timaeus tion true truth unity universal virtue voûs whole words Wordsworth Zeus ἀλλὰ γὰρ δὲ εἰς ἐκ ἐν ἐπὶ ἐστι θεοῦ καὶ κατὰ λόγον μὲν μὴ οἱ οὐκ πάντα πάντων σὺ τὰ τε καὶ τὴν τὸ τὸν τοῦ τῷ τῶν ὡς
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Page 207 - God speaketh once, yea twice, though man regardeth it not. In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; then he openeth the ears of men, and sealeth their instruction, that he may withdraw man from his purpose, and hide pride from man
Page 232 - a reconciliation with the order of Nature as seen in the life of plants. To cease upon the midnight with no pain, While thou art pouring forth thy soul in ecstasy! Still would'st thou sing, and I have ears in vain, To thy high requiem become a sod.
Page 124 - of Religion, p. 290. This passage illustrates what Hoffding calls the sympathetic type of the religious disposition. Cf. St Paul, Rom. viii. 22 f. "The whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves": cf. also the conception of the
Page 202 - 1 ?" Elsewhere he expostulates with the Almighty for bestowing wealth and honour on the wicked, in language that reminds us of the words of Jeremiah : "Righteous art thou, O Lord,...yet would I reason he cause with thee : wherefore doth the way of the wicked prosper ? Wherefore are all they at ease that deal very treacherously'?
Page 26 - often meet in English poetry. It is this which inspires the lines of Tennyson :— " Moreover, something is or seems, That touches me with mystic gleams, Like glimpses of forgotten dreams— Of something felt, like something here; Of something done, I know not where; Such as no language may declare 1 ." The same thought is expressed by Boethius
Page 226 - shall remain, in midst of other woe Than ours, a friend to man, to whom thou say'st, Beauty is truth, truth beauty, that is all Ye know on
Page 4 - A. In that which perishes: nor will he lend His heart to aught which doth on time depend 1 . The fact is that Platonism, if we understand the word in a broad and literal, and not in a narrow or pedantic sense, is not yet dead, and cannot die, because its roots are struck deep in universal human
Page 19 - move, and have our being: as certain also of your own poets have said, For we are also his offspring "—TOV yap Kal
Page 106 - the Logos must certainly be that ultimate reality in which all opposites are reconciled : for Heraclitus expressly says that " God is day and night, winter and summer, war and peace, satiety and hunger": 6
Page 16 - Ibid. Book xm. It is in this spirit that Wordsworth finds the true and essential unity of Nature, " Even as one essence of pervading light Shines in the brightest of ten thousand stars And the mute moon that feeds the lonely lamp Couched in the dewy