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object:Of The Nature Of Things
class:book
author class:Lucretius
subject class:Poetry
subject class:Philosophy


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--- OBJECT INSTANCES [0]

TOPICS


AUTH


BOOKS


CHAPTERS

1.01_-_Proem
1.02_-_Substance_Is_Eternal
1.03_-_The_Void
1.04_-_Nothing_Exists_Per_Se_Except_Atoms_And_The_Void
1.05_-_Character_Of_The_Atoms
1.06_-_Confutation_Of_Other_Philosophers
1.07_-_The_Infinity_Of_The_Universe
2.01_-_Proem
2.02_-_Atomic_Motions
2.03_-_Atomic_Forms_And_Their_Combinations
2.04_-_Absence_Of_Secondary_Qualities
2.05_-_Infinite_Worlds
3.01_-_Proem
3.02_-_Nature_And_Composition_Of_The_Mind
3.03_-_The_Soul_Is_Mortal
3.04_-_Folly_Of_The_Fear_Of_Death
3.05_-_Cerberus_And_Furies,_And_That_Lack_Of_Light
4.01_-_Proem
4.02_-_Existence_And_Character_Of_The_Images
4.03_-_The_Senses_And_Mental_Pictures
4.04_-_Some_Vital_Functions
4.05_-_The_Passion_Of_Love
5.01_-_Proem
5.02_-_Against_Teleological_Concept
5.03_-_The_World_Is_Not_Eternal
5.04_-_Formation_Of_The_World
5.05_-_Origins_Of_Vegetable_And_Animal_Life
5.06_-_Origins_And_Savage_Period_Of_Mankind
5.07_-_Beginnings_Of_Civilization
6.01_-_Proem
6.02_-_Great_Meteorological_Phenomena,_Etc
6.03_-_Extraordinary_And_Paradoxical_Telluric_Phenomena
6.04_-_The_Plague_Athens

--- PRIMARY CLASS


book

--- SEE ALSO


--- SIMILAR TITLES [0]


Of The Nature Of Things
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--- DICTIONARIES (in Dictionaries, in Quotes, in Chapters)



--- QUOTES [0 / 0 - 16 / 16] (in Dictionaries, in Quotes, in Chapters)



KEYS (10k)


NEW FULL DB (2.4M)

   2 Carlo Rovelli

   2 Anthony Everitt


*** NEWFULLDB 2.4M ***

1:That which is lacking in the present world is a profound knowledge of the nature of things. ~ Frithjof Schuon
2:I think that quantum mechanics has revealed three aspects of the nature of things: granularity, indeterminacy, and the relational structure of the world. ~ Carlo Rovelli
3:so the study of the ways of animals will help us to delve more deeply into the life sciences, increase our knowledge of the nature of things, and expand our love. ~ lis e Reclus
4:The manner in which things exist and take place, constitutes what is called the nature of things; and a careful observation of the nature of things is the sole foundation of all truth. ~ Jean Baptiste Say
5:I think it is our nature to believe evil always has an ugly face,” he said, ignoring my question. “Beauty is supposed to be good and kind, and to discover it otherwise is like a betrayal of trust. A violation of the nature of things. ~ Danielle L Jensen
6:As man is so constituted that it is utterly impossible for him to attain happiness save by seeking the happiness of others, so does it seem to be of the nature of things that individuals and classes can obtain their own just rights only by struggling for the rights of others. ~ Henry George
7:It is not possible for a man to banish all fear of the essential questions of life unless he understands the nature of the universe and unless he banishes all consideration that the fables told about the universe could be true. Therefore a man cannot enjoy full happiness, untroubled by turmoil, unless he acts to gain knowledge of the nature of things. ~ Epicurus
8:We do not accept a religion because it offers us certain rewards. The only thing that a religion can offer us is to be just what it, in itself, is: a greater meaning in ourselves, in our lives, and in our grasp of the nature of things...a religion exists for us only if, like a piece of poetry, it carries us away. It is not in any sense a 'hypothesis. ~ Michael Polanyi
9:One of these was Philo of Larisa, head of the Academy in Athens, founded by Plato three hundred years before. He inspired Cicero with a passion for philosophy, and in particular for the theories of Skepticism, which asserted that knowledge of the nature of things is in the nature of things unattainable. Such ideas were well judged to appeal to a student of rhetoric who had learned to argue all sides of a case. ~ Anthony Everitt
10:Idealism saith: matter is a phenomenon, not a substance. Idealism acquaints us with the total disparity between the evidence of our own being, and the evidence of the world's being. The one is perfect; the other, incapable of any assurance; the mind is a part of the nature of things; the world is a divine dream, from which we may presently awake to the glories and certainties of day. Idealism is a hypothesis to account for nature by other principles than those of carpentry and chemistry. Yet, ~ Ralph Waldo Emerson
11:Quantum mechanics teaches us not to think about the world in terms of "things" that are in this or that state but in terms of "processes" instead. A process is the passage from one interaction to another. The properties of "things" manifest themselves in a granular manner only in the moment of interaction-that is to say , at the edges of the processes-and are such only in relation to other things. They cannot be predicated in an unequivocal way, but only in a probabilisitc one.

This is the vertiginous dive taken by Bohr, Heisenberg, and Dirac-into the depth of the nature of things. ~ Carlo Rovelli
12:We are accused of being obsessed by property. The truth is the other way round. It is the society and culture in question which is so obsessed. Yet to an obsessive his obsession always seems to be of the nature of things and so is not recognized for what it is. The relation between property and art in European culture appears natural to that culture, and consequently if somebody demonstrates the extent of the property interest in a given cultural field, it is said to be a demonstration of his obsession. And this allows the Cultural Establishment to project for a little longer its false rationalized image of itself. ~ John Berger
13:In cases where the selecting and abstracting have been dictated by a system that is not too erroneous as a view of the nature of things, and where the verbal labels have been intelligently chosen and their symbolic nature clearly understood, our behavior is apt to be realistic and tolerably decent. But under the influence of badly chosen words, applied, without any understanding of their merely symbolic character, to experiences that have been selected and abstracted in the light of a system of erroneous ideas, we are apt to behave with a fiendishness and an organized stupidity, of which dumb animals (precisely because they are dumb and cannot speak) are blessedly incapable. ~ Anonymous
14:Philo of Larisa, head of the Academy in Athens....inspired Cicero with a passion for philosophy, and in particular for the theories of Skepticism, which asserted that knowledge of the nature of things is in the nature of things unattainable. Such ideas were well judged to appeal to a student of rhetoric who had learned to argue all sides of a case. In his early twenties Cicero wrote the first two volumes of a work on 'inventin'--that is to say, the technique of finding ideas and arguments for a speech; in it he noted that the most important thing was 'that we do not recklessly and presumptuously assume something to be true.' This resolute uncertainty was to be a permanent feature of his thought. ~ Anthony Everitt
15:Why do men entertain this queer idea that what is sordid must always overthrow what is magnanimous; that there is some dim connection between brains and brutality, or that it does not matter if a man is dull so long as he is also mean? Why do they vaguely think of all chivalry as sentiment and all sentiment as weakness? They do it because they are, like all men, primarily inspired by religion. For them, as for all men, the first fact is their notion of the nature of things; their idea about what world they are living in. And it is their faith that the only ultimate thing is fear and therefore that the very heart of the world is evil. They believe that death is stronger than life, and therefore dead things must be stronger than living things; whether those dead things are gold and iron and machinery or rocks and rivers and forces of nature. ~ G K Chesterton
16:After Daskalos returned to his armchair and was getting ready to continue our discussion I asked him whether the affliction of that man was due to karmic debts.

“ ‘All illnesses are due to Karma,’ Daskalos replied. ‘It is either the result of your own debts or the debts of others you love.’

“ ‘I can understand paying for one’s own Karma but what does it mean paying the Karma of someone you love?’ I asked.

“ ‘What do you think Christ meant,’ Daskalos said, ‘when he urged us to bear one another’s burdens?’

“ ‘Karma,’ Daskalos explained, ‘has to be paid off in one way or another. This is the universal law of balance. So when we love someone, we may assist him in paying part of his debt. But this,’ he said, ‘is possible only after that person has received his ‘lesson’ and therefore it would not be necessary to pay his debt in full. When most of the Karma has been paid off someone else can assume the remaining burden and relieve the subject from the pain. When we are willing to do that,’ Daskalos continued, ‘the Logos will assume nine-tenths of the remaining debt and we would actually assume only one-tenth. Thus the final debt that will have to be paid would be much less and the necessary pain would be considerably reduced. These are not arbitrary percentages,’ Daskalos insisted, ‘but part of the nature of things. ~ Kyriacos C Markides

--- IN CHAPTERS (in Dictionaries, in Quotes, in Chapters)



10

   2 Yoga
   2 Philosophy
   2 Occultism
   1 Christianity


   4 Sri Aurobindo
   2 Swami Krishnananda
   2 Aleister Crowley


   2 The Study and Practice of Yoga
   2 Magick Without Tears
   2 Essays Divine And Human


1.040_-_Re-Educating_the_Mind, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  We have a wrong notion that our secret feelings are not known to others, and that we can dupe people by showing an external form of friendship, though inwardly there may not be that friendship. It is not true that we love all people, but yet we show that we are fraternal in our attitude. This is called political relationship, or social etiquette, etc., which will not succeed always, because things of the world have a peculiar sense, and this sense is ingrained even in inanimate objects. There is nothing absolutely senseless in this world. Everything has a sense, and that sense is peculiar to its own structure. The vibrations produced by things are the senses which these things possess, and any kind of disharmonious vibration that emanates from ourselves, in respect of those things or persons outside, would be an expression of an unfriendly attitude. This has nothing to do with what we speak with our mouths or the gestures that we make with our hands. We may shake hands or we may have tea on a common table, and yet all people sitting there may be enemies. It has nothing to do with common tea, etc., because the sense of internal structure and relationship with others is something deep-rooted more deep-rooted than is visible outside. Sometimes we get repelled by certain things even when nothing is happening, and sometimes we are pulled or attracted even if there is no obvious cause behind it. That is because of something else happening inside. Some people use the term 'prehension' for this peculiar sensibility present in things, to distinguish it from 'apprehension', or conscious understanding Of The Nature Of Things by means of sensation and mental cognition. Everything reacts to everything else in a subtle manner, notwithstanding the fact that it cannot be detected by ordinary observation through the waking mind or the active senses of the waking life.
  
  --
  
  This is what is happening, mostly our religion, our practice, our devotion becomes a kind of dead routine which has no life in it, and all the efforts of life seem then to bring nothing fruitful. We are neither scientific in our attitude, nor logical, nor really religious. There is, basically, a kind of hypocritical attitude which is covered under a camouflage of a necessity of practical life, which takes all our time, and we may spend our entire life in this attitude to things, ending in nothing, finally. But the inward tendency to repel things, on account of an intense egoism of nature, subsides by a proper understanding Of The Nature Of Things and by a forced imposition of universality upon the particular object upon which we are concentrating. In the beginning, it may be merely by power of will; later on, understanding will come and make it more alive. It is better to always couple understanding with the power of will, so that it may be a pleasant process rather than a hard discipline of an unpleasant character. Whatever it be, we cannot say which is more important and which comes first. Understanding and will should go together, and do go together.
  

1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  This ignorance or avidya is, really speaking, an oblivion in respect Of The Nature Of Things in their own status, and an insistence and an emphasis of their apparent characteristics, their forms, their names and their relationships, upon the basis of which the history of the world moves and the activity of people goes on. This ignorance is the root cause of all mental suffering, which of course is the cause of every other suffering. It may be any kind of suffering; it is based ultimately on this peculiar inward root of dislocation of personality where begins our study of abnormal psychology, if we would like to call it so.
  
  --
  
  These conditions are mentioned in this sutra, prasupta tanu vicchinna udrm (II.4), which enumerates the four conditions of the tendency of the individual towards objects. Prasupta is sleeping, or dormant; tanu is attenuated, or thinned out and weakened; vicchinna is interrupted; udara is fully manifest, or expressed. These conditions represent the activity of the tendencies of the individual, which are born of avidya, or ignorance. Ignorance Of The Nature Of Things means a complete obscuration of the knowledge of the ultimate character of ones true being. It is impossible in this state to know what ones Self really is, just as in dream one forgets ones wakeful condition wakeful state and status. If we are a well-placed dignitary in the waking condition, in dream we may be a mosquito or a fly, or we may be a nothing. We completely forget our status in the waking state due to a total transformation of the mind in dream. This is an illustration to give an idea of what ignorance of ones true nature is. We may be an emperor; we may be a president of our vast country, or a prime minister what does it matter? When we are in dream, we are something quite different. We are different to such an extent that we cannot have the least trace of the memory that we are something else in the waking state.
  

1.25_-_SPIRITUAL_EXERCISES, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  The chief impediments in the way of taking up the practice of some form of mental prayer are ignorance Of The Nature Of Things (which has never, of course, been more abysmal than in this age of free compulsory education) and the absorption in self-interest, in positive and negative emotions connected with the passions and with what is technically known as a good time. And when the practice has been taken up, the chief impediments in the way of advance towards the goal of mental prayer are distractions.
  

1.3.5.03_-_The_Involved_and_Evolving_Godhead, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  
  All mental ideas Of The Nature Of Things, are inconclusive considerations of our insufficient logical reason when it attempts in its limited light and ignorant self-sufficiency to weigh the logical probabilities of a universal order which after all its speculation and discovery must remain obscure to it still and an enigma.
  

1.35_-_The_Tao_2, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  For his sake I will try to elucidate the matter by an analogy. Consider electricity. It would be absurd to say that electricity is any of the phenomena by which we know it. We take refuge in the petitio principii of saying that electricity is that form of energy which is the principal cause of such and such phenomena. Suppose now that we eliminate this idea as evidently illogical. What remains? We must not hastily answer "Nothing remains." There is some thing inherent in the nature of consciousness, reason, perception, sensation, and of the universe of which they inform us, which is responsible for the fact that we observe these phenomena and not others; that we reflect upon them as we do, and not otherwise. But, even deeper than this, part of the reality of the inscrutable energy which determines the form of our experience, consists in determining that experience should take place at all. It should be clear that this has nothing to do with any of the Platonic conceptions Of The Nature Of Things.
  

1.58_-_Do_Angels_Ever_Cut_Themselves_Shaving?, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  People who tell you that it is "all quite different beyond the Veil" or what not, are blithering incompetents totally ignorant Of The Nature Of Things.
  

2.2.03_-_The_Science_of_Consciousness, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  
  The scientist may only regard scientific truth and not utility; but he can find only truth of the process of things, not truth Of The Nature Of Things. His discoveries bring about inevitably an utility for action; for all truth of process is an utility for action. Even when not the aim of science, process and utility are the soul and body of physical science. Matter itself is only an utility of Spirit or Being or Nature for physical process and action. Material energy is an instrumental dynamis for that utility or else an original dynamis which has no other sense of its operations.
  

2.23_-_The_Conditions_of_Attainment_to_the_Gnosis, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  In the mental being mind-sense or intelligence is the original and dominant principle. The mental being in the mind-world where he is native is in his central and determining nature intelligence; he is a centre of intelligence, a massed movement of intelligence, a receptive and radiating action of intelligence. He has the intelligent sense of his own existence, the intelligent sense of other existence than his own, the intelligent sense of his own nature and activities and the activities of others, the intelligent sense Of The Nature Of Things arid persons and their relations with himself and each other. That makes up his experience of existence. He has no other knowledge of existence, no knowledge of life and matter except as they make themselves sensible to him and capable of being seized by his mental intelligence; what he does not sense and conceive, is to him practically non-existent, or at least alien to his world and his nature.
  

BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it, #City of God, #Saint Augustine of Hippo, #Christianity
  
  Let not the sceptics then benight themselves in this knowledge Of The Nature Of Things, as if divine power cannot bring to pass in an object anything else than what their own experience has shown them to be in its nature. Even the very things which are most commonly known as natural would not be less wonderful nor less effectual to excite surprise in all who beheld them, if men were not accustomed to admire nothing but what is rare. For who that thoughtfully observes the countless multitude of men, and their similarity of nature, can fail to remark with surprise and admiration the individuality of each man's appearance, suggesting to us, as it does, that unless men were like one another, they would not be distinguished from the rest of the animals; while unless, on the other hand, they were unlike, they could not be distinguished from one another, so that those whom we declare to be like, we also find to be unlike? And the unlikeness is the more wonderful consideration of the two; for a common nature seems rather to require similarity. And yet, because the very rarity of things is that which makes them wonderful, we are filled with much greater wonder when we are introduced[Pg 431] to two men so like, that we either always or frequently mistake in endeavouring to distinguish between them.
  

Phaedo, #unset, #Nirodbaran, #Integral Yoga
  
  Now there is a danger in the contemplation Of The Nature Of Things, as there is a danger in looking at the sun during an eclipse, unless the precaution is taken of looking only at the image reflected in the water, or in a glass. (Compare Laws; Republic.) 'I was afraid,' says Socrates, 'that I might injure the eye of the soul. I thought that I had better return to the old and safe method of ideas. Though I do not mean to say that he who contemplates existence through the medium of ideas sees only through a glass darkly, any more than he who contemplates actual effects.'
  

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