Kids Essay On Beauty Of Nature Free Essays
But I don't think [this "novel"] makes one wish to live in the world it represents, which is very artificial and decadent, and not healthy naturalistic. Vice is common, but not a spontaneous expression of nature: rather a deviation caused by suppressing nature or overworking it. For genuine naturalism, which has a tragic side, I should look to Homer rather than to Petronius; or on the social side, with town life, to Terence, whom I have been reading lately with great pleasure. His old men are so savoury, each with his private philosophy, and his young men so young, so helplessly in love, and so loyal. And the outlook is truly (not sentimentally) naturalistic: contented with limitations, bourgeois life, fixed principles, a fixed income, and parents who were just like their children and children who expect to be just like their parents, and respect them and themselves all the more on that account.
Short essay on beauties of nature
You seem to leave out the authority of a man's own nature over his casual preferences, in other words, self-knowledge. I entirely agree that different natures have no moral authority over one another; but folly in judgement and action is nevertheless possible if a creature ignores the interests or the facts which he would wish to take into account if he remembered them.
To read actions in terms of spirit and to divine the thought that doubtless accompanied them is perfectly legitimate in principle although often mistaken in practice. I call it literary psychology and believe that when the mind-reader and the mind read are genetically akin, it may be more literally true than any other kind of knowledge. Yet it is essentially divination, not science. Scientific psychology must be behaviouristic: it can discover, not what spirits feel or think, but what people are likely to say and do under specific conditions.
Beauty of nature essay | Ricky Martin
Hence the whole Platonic and Christian scheme, in making the good independent of private will and opinion, by no means makes it independent of the direction of nature in general and of human nature in particular; for all things have been created with an innate predisposition towards the creative good, and are capable of finding happiness in nothing else. Obligation, in this system, remains internal and vital.
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now I see it is true, what I guess'd at,
What I guess'd when I loaf'd on the grass,
What I guess'd while I lay alone in my bed,
And again as I walk'd the beach under the paling stars of the morning.
The Beauty Of Nature - Penny's Place in Cyberspace
[The one comprehensive and orthodox solution] is that universal terms or natures exist before the particulars, and in the particulars, and after the particulars: for God, before he made the world . . . had eternally in his mind the notions of a perfect man, horse, etc., after which the particulars were modeled . . . . But universal terms or natures existed also in particulars, since the particulars illustrated them . . . . Nevertheless, the universals existed also after the particulars: for the discursive mind of man . . . could not help noticing and abstracting the common types that often recur; and this ex post facto idea, in the human mind, is a universal term also. To deny any of the three theories, and not to see their consistency, is to miss the medieval point of view, which, in every sense of the word, was Catholic.
Essay on Nature by Arthur Lee Jacobson
And this leads me to make a slight complaint against you for having said that I am an "epiphenomenalist"I don't complain of your calling me a "pragmatist" because I know that it is mere piety on your part. But the title of epiphenomenalist is better deserved, and I have only this objection to it: that it is based (like the new realism) on idealistic prejudices and presuppositions. An epiphenomenon must have some other phenomenon under it: but what underlies the mind, according to my view, is not a phenomenon but a substancethe body, or nature at large. To call this is [sic] a phenomenon is to presuppose another thing in itself, which is chimerical. Therefore I am no epiphenomenalist, but a naturalist pure and simple, recognizing a material world, not a phenomenon but a substance, and a mental life struck off from it in its operation, like a spark from the flint and steel, having no other substance than that material world, but having a distinct existence of its own (as it is emitted continually out of bodily life as music is emitted from an instrument) and having a very different kind of being, since it is immaterial and moral and cognitive. This mental life may be called a phenomenon if you like, either in the platonic sense of being an instance of an essence (in which sense every fact, even substance, is a phenomenon) or in the modern sense of being an observable effect of latent forces; but it cannot be called an epiphenomenon, unless you use the word phenomenon in the one sense for substance and in the other sense for consciousness.