Etrafımıza baktığımızda evrendeki her şeyin düzenli, güzel ve insan yaşamına uygun bir şekilde yaratıldığını görürüz. Evrendeki her şey bir arada bir bütünlük ve güzellik oluşturmaktadır. Evrenin güzelliği din, bilim, felsefe ile ilgilenen insanlar tarafından her zaman düşündürücü bulunmuştur. Doğadaki güzellik ve bütünlüğe rağmen insanlar çevreye zarar vermişler ve zarar vermeye devam etmektedirler. Bu nedenle bütün bu güzellikleri korumak için güzellik merkezli bir çevre etiği geliştirme kaçınılmaz görülm

Hermogenes: I should explain to you, Socrates, that our friend Cratylus has been arguing about names; he says that they are natural and not conventional; not a portion of the human voice which men agree to use; but that there is a truth or correctness in them, which is the same for Hellenes as for barbarians. Whereupon I ask him, whether his own name of Cratylus is a true name or not, and he answers 'Yes.' And Socrates? 'Yes.' Then every man's name, as I tell him, is that which he is called. To this he repl

When philosophy a ffphilosophy and science by their combined efforts have ejected gods and goddesses from all the subordinate posts of nature, it might perhaps be expected that they would have no further occasion for the services of a deity, and that having relieved him of all his particular functions they would have arranged for the creation and general maintenance of the universe without ffffhim by handing over these important offices to an efficient ffstaff of those ethers, atoms, corpuscles, and so fort

Revenge is a kind of wild justice; which the more man's nature runs to, the more ought law to weed it out. For as for the first wrong, it doth but offend the law; but the revenge of that wrong, putteth the law out of office. Certainly, in taking revenge, a man is but even with his enemy; but in passing it over, he is superior; for it is a prince's part to pardon. And Solomon, I am sure, saith, It is the glory of a man, to pass by an offence. That which is past is gone, and irrevocable; and wise men have eno

No doubt i ffdoubt it will be difficult for those who think about things loosely, and have not been accustomed to know them by their primary causes, to comprehend the demonstration of Prop. vii.: for such persons make no distinction between the modifications of substances and the substances themselves, and are ignorant of the manner in which things are produced; hence they may attribute to substances the beginning which they observe Thin natural objects. Those who are ignorant of true causes, make complete

In the same work Schopenhauer has described to us the stupendous awe which seizes upon man, when of a sudden he is at a loss to account for the cognitive forms of a phenomenon, in that the principle of reason, in some one of its manifestations, seems to admit of an exception. Add to this awe the blissful ecstasy which rises from the innermost depths of man, ay, of nature, at this same collapse of the principium individuationis, and we shall gain an insight into the being of the Dionysian, which is brought w

Perhaps the sentiments contained in the following pages, are not yet sufficiently fashionable to procure thempages, them general favor; a long habit of not thinking a thing wrong, gives it a superficial appearance of being RIGHT, and raisesgives raises at first a formidable outcry in defence of custom. But theat the tumult soon subsides. Time makes more converts than reason. As a long and violent abuse of power, is generally the MeansAs Means of calling the right of it in question (and in Matters too whicho

A symbolic interpretation has been affixed to it, a sort of philological commentary, which sets fetters upon the inner and free understanding of the imagination it is tyrannical. Music is the language of the commentator, who talks the whole of the time and gives us no breathing space. Moreover his is a difficult language which also requires to be explained. He who step by step has mastered, first the libretto (language!), then converted it into action in his mind's eye, then sought out and understood, and b

The invention of the laws of number has as its basis the primordial and prior-prevailing delusion that many like things exist (although in point of fact there is no such thing is a duplicate), or that, at least, there are things (but there is no thing). The assumption of plurality always presupposes that something exists which manifests itself repeatedly, but just here is where the delusion prevails; in this very matter we feign realities, unities, that have no existence. Our feelings, notions, of space and

The Will to Truth, which is to tempt us to many a haz- ardous enterprise, the famous Truthfulness of which all philosophers have hitherto spoken with respect, what questions has this Will to Truth not laid before us! What strange, perplexing, questionable questions! It is already a long sto- ry; yet it seems as if it were hardly commenced. Is it any wonder if we at last grow distrustful, lose patience, and turn impatiently away? That this Sphinx teaches us at last to ask questions ourselves? WHO is it reall

Now you know, my friend, that I cannot measure anything, and of the beautiful, I am simply such a measure as a white line is of chalk; for almost all young persons appear to be beautiful in my eyes. But at that moment, when I saw him coming in, I confess that I was quite astonished at his beauty and stature; all the world seemed to be enamoured of him; amazement and confusion reigned when he entered; and a troop of lovers followed him. That grown-up men like ourselves should have been affected in this way w