By John Stuart Mill
This can be an OCR version with out illustrations or index. it could actually have quite a few typos or lacking textual content. even though, buyers can obtain a unfastened scanned replica of the unique infrequent publication from the publisher's site (GeneralBooksClub.com). you can even preview excerpts of the booklet there. dealers also are entitled to a loose trial club within the basic Books membership the place they could choose from greater than one million books for gratis. quantity: 1; unique released by means of: [Toronto, collage of Toronto Press in 1874 in 339 pages; topics: Philosophy / background
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Extra resources for An Examination of Sir William Hamilton's Philosophy (Collected Works of John Stuart Mill - vol 09)
In any case, says Mill, it is plainly absurd to suppose that the law of the conservation of matter is an original endowment of the mind; until they are taught otherwise, men believe that when water evaporates, it is annihilated, and do not think that when wood is reduced to ashes, the missing wood must be somewhere in some shape or other, even if only as smoke. It therefore looks as if Hamilton's interpretation of our incapacity to conceive an absolute commencement is suicidally ill-adapted to provide a theory of causation.
The single thing in the Examination that most heartened his allies and most outraged his opponents was Mill's assault on what he took to be the immorality of Mansel's doctrine of the unknowability of the moral attributes of God. To Mill the issue was simple enough. When the clergy talked of God's power they generally meant what we would mean by talking of human power, for instance the divine ability to throw us into the inferno; only on God's moral attributes did they equivocate and suggest that God's goodness was not as mortal goodness.
Most of Mill's critics, as we have seen, said that this was just what they had done. Whether the charge can be rebutted is very difficult to decide. In a sense, Mill is between the devil and the deep blue sea. Any notion of the sweep of a limb which is distinctively non-spatial looks inadequate to generate a conception of space at all, while any notion adequate to the generation of a concept of space seems to get there by starting with some notion of space already. If we make the sweep of a limb purely temporalDthat is, if we say that the non-spatial notion is simply one of the length of time it takes for sensations to succeed each other--we escape the charge ofparalogism, but we do not get very close to the usual idea of space.