Download Essays on suicide and the immortality of the soul by David Hume PDF

By David Hume

Subject, for that reason, and spirit, are at backside both unknown, and we can't make certain what traits inhere within the one or within the different. They likewise educate us that not anything may be made up our minds bearing on any reason or influence, and that have being the single resource of our decisions of this nature, we can't understand from the other precept, no matter if subject, via its constitution or association, will not be the reason for proposal.

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Sample text

That mind comes to a knowledge of what it is, this constitutes its realization. Mind is essentially only what it knows itself to be. Initially, it is only mind in itself; its becoming-for-itself forms its actualization. S As long as mind stands in relation to itself as to an Other, it is only subjective mind, coming from nature and itself initially natural mind. But the entire activity of subjective mind is directed to grasping itself as itself, to proving itself to be the ideality of its immediate real­ ity.

4 Nor does evil, the negative of the infinite mind that is in and for itself, come to the mind from outside, any more than pain does; on the contrary, evil is nothing other than the mind taking its stand at the summit of its individuality. 5 What belongs to external nature is destroyed by contradiction; if, for example, gold were given a different specific gravity from what it has, it would have to perish as gold. But mind has the power to preserve itself in contradiction and, therefore, in pain (pain aroused by evil, as well as by the disagreeable) .

6 But the concept is j ust as independent of our wilfulness in the conclusion of its development as it is in the beginning and in the course of it. In a merely ratiocin­ ative approach the conclusion certainly appears more or less arbitrary; in philo­ sophical science, by contrast, the concept itself sets a limit to its self-development by giving itself an actuality that completely corresponds to it. Even in the liv­ ing thing we see this self-limitation of the concept. The germ of the plant, this sensuously present concept, closes its development with an actuality like itself, with production of the seed.

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