Animals and plants as agents of disease or injury form part of the larger subject of the struggle for existence between living organisms, as is recognized even by those who do not so readily apprehend that diseased conditions in general are always signs of defeat in the struggle for existence between the suffering organism and its environment, living and non-living.
But almost at once he reverted to his former manner of life, and, although James failed to apprehend him, he was forced to take refuge in France about 1595.
Real knowledge consists in comprehending this all-pervading harmony as embodied in the manifold of perception, and the senses are "bad-witnesses," because they apprehend phenomena, not as its manifestation, but as "stiff and dead."
The failure to apprehend historical method has often led to the fallacious argument that the trustworthiness of individual features justifies our accepting the whole, or that the elimination of unhistorical elements will leave an historical residuum.
Mystical as regards the faculty by which it claims to apprehend philosophic truth.
To apprehend him.
To apprehend it is really the first great step in philosophical education.
Not only were the virtues to be explained by their relation to a common or universal good which only intelligence could apprehend, but there was nothing in all the furniture of heaven or earth which in like manner did not receive reality from the share it had in such an intelligible idea or essence.
(m) In the garden: the Roman soldiers come to apprehend Him, fall back upon the ground at His declaration " I am He."
In the mechanical processes which we can experimentally modify at will, and which therefore we learn to apprehend with greatest fulness, whenever an effect on a body, B, is in causal connexion with a process instituted in another body, A, it is usually possible to discover a mechanical connexion between the two bodies which allows the influence of A to be traced all the way across the intervening region.
In carrying out this scientific procedure false steps will from time to time be made, which will have to be retraced, or rather amended; but the combination of experimental science with theory has elevated our presumption of the rationality of all natural processes, so far as we can apprehend them at all, into practical certainty; so that, though the mode of presentation of the results may vary from age to age, it is hardly conceivable that the essentials of the method are not of permanent validity.
This we are in a position to apprehend and constructively to exhibit to ourselves in the successive forms which its development assumes, for it is the same spirit, though unconscious, of which we become aware in selfconsciousness.
This first position is psychological idealism in a new form and supported by new reasons; for, if experience derives its matter from mental sensations and its form from mental synthesis of sensations, it can apprehend nothing but mental objects of sense, which, according to Kant, are sensible ideas having no existence outside our thought, not things in themselves; or phenomena, not noumena.
Hence Schelling objected to the Hegelian dialectic on the ground that, although reason by itself can apprehend notions or essences, and even that of God, it cannot deduce a priori the existence either of God or of Nature, for the apprehension of which experience is required.
It was thus comparatively easy to show how the individual could learn to apprehend and embody the moral law in his own conduct.
The obvious defects of this theory, (I) that the senses alone cannot apprehend matter itself, (2) that it is not clear how the multiplicity of phenomena could result from these two forces, and (3) that he adduced no evidence to substantiate the existence of these two forces, were pointed out at the time by his pupil, Patrizzi (see article on PATRIZZI, FRANCESCO).
He seizes upon the fundamental incompatibility of a consciousness which can apprehend, and yet is separated from, the "thing-in-itself."
In some cases of induction concerned with objects capable of abstraction and simplification, we have a power of identification, by which, not a priori but in the act of inducing a conclusion, we apprehend that the things signified ..SisP.
Thus by combined induction and identification we apprehend that one and one are the same as two, that there is no difference between a triangle and a three-sided rectilineal figure, that a whole must be greater than its part by being the whole, that inter-resisting bodies necessarily force one another apart, otherwise they would not be interresisting but occupy the same place at the same moment.
It marks only that we feel our knowledge to be inadequate, and for the reason that there may be another species of sensation than ours, that other beings may not be tied by the special laws of our constitution, and may apprehend, as Plato says, by the soul itself apart from the senses.
It would seem that the perception intended to constitute the standard of truth is one which, by producing a mental counterpart of a really existent external thing, enables the percipient, in the very act of sense, to " lay hold of " or apprehend an object in virtue of the presentation or sense impression of it excited in his own mind.
More exactly, it may be said that the Platonism of Plato's maturity included the following principal doctrines: (i.) the supreme cause of all existence is the One, the Good, Mind, which evolves itself as the universe under certain eternal immutable forms called " ideas"; (ii.) the ideas are apprehended by finite minds as particulars in space and time, and are then called " things"; (iii.) consequently the particulars which have in a given idea at once their origin, their being, and their perfection may be regarded, for the purposes of scientific study, as members of a natural kind; (iv.) the finite mind, though it cannot directly apprehend the idea, may, by the study of the particulars in which the idea is revealed, attain to an approximate notion of it.
Having nothing more to do in the way of visible reformation, yet finding in religion no pleasures to supply the place of the juvenile amusements which he had relinquished, he began to apprehend that he lay under some special malediction; and he was tormented by a succession of fantasies which seemed likely to drive him to suicide or to Bedlam.
We find ourselves in a strange world, between two orders of phenomena which do not belong to us, which we apprehend only on the condition of our distinguishing ourselves from them.
Further, we apprehend by means of a light which does not come from ourselves.
And we are enabled to apprehend at all what is sublime and noble only by the perpetual instilling and drenching of the reality that surrounds us.