FOOTNOTES:
[1] Fichte, Grundlage der gesammten Wissenschaftslehre. Theil. i., § 1. Ed. Berlin, 1845, p. 92.
[2] Treatise of Human Nature, vol. i., p. 467.
[3] Saggio sull' origine delle idee, p. 5, c. iv., tr. 11, p. 285, where he cites the theoretico-chemical observations on the cataracts of those born blind, by Luigi de' Gregori, professor of chemistry and opthalmia, published at Rome in 1826.
[4] Wissenschaftslehre, Th. 1, § 1
[5] Ibid.
[6] P. 1a, Q. 87a, A. 1o
[7] P. 1a, Q. 14a, A. 5o.
[8] Q. 12a, A. 8o
[9] Descartes. Principes de la Philosophie, 1ière partie.
[10] Descartes. Principes de la Philosophie, 1ière partie, N. 7.
[11] Les Principes de la Philosophie. Preface, p. 13.
[12] Les Principes de la Philosophie. 1ière. partie, N. 9.
[13] Essay on the Human Understanding. Prologue.
[14] Essay on the Human Understanding. Book iv., Chap. I., § 1.
[15] Essai sur l'Origine des Connaissances. Première partie, C. 1., § 1.
[16] Transcendental Logic, B. ii., C. 2, Sect. 1, pp. 140-141. Ed. Leipsic. 1828.
[17] Critic of Pure Reason. Introduction, Sect. 4. p. 9.
[18] Summa Theologica. P. 1a, Q. 2a, A. 1o, in corp.
[19] 1a 2dae, Q. 94a, A. 2o, in corp.
[20] P. 1a, Q. 25a, A. 3.
[21] Wissenschaftslehre. Erster Theil. § 3.
[22] Part II., Chap. II., Sect. 3, § 2, pages 436-7.
[23] Critik der reinen Vernunft. Einleitung.
[24] Ibid. pp. 9, 10.
[25] Kant, ubi supra, § 5.
[26] Ancient Wisdom of Italy, L. 1, C. 1.
[27] Ibidem, § 1.
[28] Ancient Wisdom of Italy, L. 1, C. 1.
[29] Respondeo dicendum, quod in Verbo importatur respectus ad creaturam. Deus enim cognoscendo se, cognoscit omnem creaturam. Verbum igitur in mente conceptum est representativum omnis ejus, quod actu intelligitur. Unde in nobis sunt diversa verba, secundum diversa, quæ intelligimus. Sed quia Deus uno actu et se, et omnia intelligit, unicum verbum ejus est expressivum, non solum Patris sed etiam creaturarum. Et sicut Dei scientia, Dei quidem est cognoscitiva tantum, creaturarum autem cognoscitiva et factiva; ita verbum Dei, ejus quod in Deo Patre est, est expressivum tantum, creaturarum vero est expressivum et operativum, et propter hoc dicitur in Psal. 32; Dixit, et facta sunt, quia importatur in Verbo ratio factiva eorum quæ Deus facit. Summa Theologiæ, P. 1a, Qa, 34a, A 3o.
[30] Pater enim intelligendo se, et Filium, et Spiritum Sanctum, et omnia alia quæ ejus scientia continentur, concipit Verbum, ut sic tota Trinitas Verbo dicatur, et etiam omnis creatura. P. 1a, Q. 34a, A. 1o, ad. 3un.
[31] Quicunque autem intelligit, ex hoc ipso quod intelligit, procedit aliquid intra ipsum, quod est conceptio rei intellectæ ex vi intellectiva proveniens et ex ejus notitia procedens. Quam quidem conceptionem vox significat, et dicitur verbum cordis, significatum verbo vocis. P. 1a, Q. 27a, A. 1o.
[32] Ibid. 3.
[33] Lamennais, Essai sur l'Indifference en Matière de Religion. T. 2, C. 13.
[34] Ibid.
[35] See Bk. II., Ch. XXIII., § 226.
[36] P. 1. C. xi.
[37] See Book 1, § 56.
[38] Essai sur l'Indifference, Tome II., Part III., Ch. I.
[39] Book II. Ch. ix.
[40] See Ch. I.
[41] Descartes, Principes de la Philosophie. P. 2, § 18.
[42] Descartes, Ibid., § II, p. 21.
[43] Leibnitz, Nouveaux Essais. L. II., C. XIII., § 17.
[44] Leibnitz, Ibid., § 21.
[45] Fragment of a Letter.—(I do not know what letter the author here refers to, but the same opinion in almost the same words may be found in Clarke's fourth and fifth letters to Leibnitz, Tr.)
[46] I take no notice in this place of the different manner in which the idea of being is applicable to God and to creatures.
[47] See Book II., Chap. xv.
[48] Kant, Transc. Æsth. I. Absch. § 2, 1.
[49] Bk. II., Chs. VII., VIII., and IX., and Bk. III., Ch. IV.
[50] Bk. II., Ch. VIII., and Bk. III., Ch. VI.
[51] Bk. II. Chap. VIII.
[52] Chap. v.
[53] XII., XIII., XIV., and XV.
[54] Sum. Theol. P. I., Q. viii., Art. 1.
[55] Sum. Theol. Q. LII., Art. I.
[56] Dialecticians understand by an equivocal term one which in different things has an entirely different meaning. They give as an example the term lion which is applied equivocally to an animal, or a constellation. Æquivoca sunt quorum nomen commune est, et ratio per nomen significata, simpliciter diversa, is the scholastic definition.
[57] Sum. Theol. Q. lxxvi., Art. 8.
[58] B. II., Ch. II.
[59] Ch. II.
[60] In this proposition Clarke is either inexact and obscure, or else he falls into a serious error. The immensity of God is God himself. Every attribute of God is God.
[61] Here Clarke confounds divisibility with separability. See chapters X. and XI. of this book.
[62] Goclenius is the author of a philosophical dictionary quoted by Leibnitz.
[63] Here Clarke falls again into the confusion we have spoken of, and making divisibility the same thing as separability, he asserts contradictory propositions.
[64] Kant defines phenomenon, "the indeterminate object of an empirical intuition." He calls empirical intuition, "that which relates to an object by means of sensation." He understands by sensation, "the effect of an object on the representative faculty, in so far as we are affected by it."—Transcend. Æsthet. I.
Transcriber's Note
Obvious typographical errors have been silently corrected.
Hyphenation has been standardised.
Variations in spelling, punctuation and accents are as in the original.
Repetition of the titles of Books 2 and 3 has been removed
Page 433, para 154, "There is no need of attributing to the inligent spirit...." Inligent corrected to intelligent.
Page 486, "II. The relations of our organs [to] objects are intrinsically immutable." The to has been added.