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  • 121 parma

    noun "book", also name of tengwa \#2 PAR, Appendix E. In early "Qenya", the gloss was "skin, bark, parchment, book, writings" LT2:346; Tolkien later revisited the idea that parma basically is a noun “peel” and refers to bark or skin as primitive writing materials, PE17:86: “’peel’, applied to bark or skin, hence “book”, ‘bark literally skinning, peeling off, parchment, book’; ‘a book or written document of some size”’” PE17:123. In the meantimeTolkien had associated the word with a root PAR meaning “compose, put together” LR:380; the word loiparë “mistake in writing” q.v. may also suggest that the root PAR at one point was to mean “write”, so that a parma was a *“written thing”. – Instrumental form parmanen “with a book” or “by means of a book” PE17:91, 180, parmastanna “on your book” with the endings -sta dual “your”, -nna allative VT49:47, parmahentië noun “book reading” PE17:77. Other compounds: parmalambë noun "book-language" = Quenya PAR, \#parma-resta noun *“book-fair”, attested with the endings -lya “thy” and the allative ending -nna parma-restalyanna *”upon your book-fair” VT49:38, 39. Parma as the name of the tengwa letter for P occurs compunded in parmatéma noun "p-series", labials, the second column of the Tengwar system Appendix E.

    Quettaparma Quenyallo (Quenya-English) > parma

  • 122 على

    عَلَى \ against: touching (usually sth. upright): The rain beat against the window. He pressed his nose against the glass. on: showing where sb. or sth. is placed: He lay on his back on the bed. The picture hung on a nail on the wall. Your name is on the list. He hit me on the nose. The boat is on the river (in the water). The house is on the river (beside the water), as in the previous meaning, but with movement (often with to) He jumped on (to) his horse. The book fell on (to) the floor. onto: on to: He sprang onto the table. over: lying across; resting on; covering: A cloud was over the sun. She spread a cloth over the table, across the surface of Ships sail over the sea, above (in rank, etc.) He rules over a proud people, about; concerning They quarrelled over the resutl of the race. You need not hurry over your dinner. upon: on. \ عَلَى \ on shore, ashore: on dry land; not on the sea; on or to the shore: Sailors are unhappy ashore. We swam ashore from the boat. \ See Also نَحْوَ البَرّ، اليابسة (اليَابِسَة)‏ \ عَلَى \ ashore: on or to the shore: Sailors are unhappy ashore. We swam ashore from the boat. on shore, ashore: on dry land; not on the sea. \ See Also نَحْوَ الشّاطِئ \ عَلَى اتِّصَال (عكس مُنْقَطع عن)‏ \ in touch: (the opposite is out of touch) giving or receiving news: I’ve been in touch with my brother by telephone. The radio keeps us in touch with world events. \ عَلَى أتَمّ ما يكُون من التَّرتيب والهِنْدام \ spick and span: (as a predic. phrase) neat, clean and bright: Sailors usually keep their boats spick and span. \ عَلَى الأَثير \ on the air: being sent out on the radio or television. \ عَلَى أَحْسَن وَجْه \ best, well, better: in the best way: Peter played best last week. \ عَلَى أرْبَع \ on all fours: on hands and knees: She went down on all fours to look for the needle. \ عَلَى الأرض \ over: from an upright (or straight) position to a flat (or bent) position: I fell over. He knocked me over. She bent over to pick it up. \ عَلَى استعداد \ content: willing: I’m content to wait for my turn. \ عَلَى أشُدِّه \ in full swing: (of an activity) at its highest point; very busy: The party was in full swing when I arrived. \ عَلَى الإطلاق \ little: (coming just before the verb) not at all: I little knew (or Little did I know) that next day he would be dead. not in the least: not at all: It doesn’t matter in the least. whatever: at all: I have no money whatever. whatsoever: a strong form of whatever; at all: Tell him nothing whatsoever!. \ عَلَى الأَغْلَب \ for the most part: mostly: He is old and for the most part he stays at home. \ عَلَى أَقْصَى ما تستطيع رؤيتَه \ in the distance: far away (from the point where one is): In the distance he could see the mountains. \ عَلَى الأَقَلّ \ a good: (with numbers) at least: He lives a good 3 miles away. at least: (showing that sth. is true, necessary, etc., even if sth. else is not) in spite of what has just been said or is just going to be said: He may be lazy but at least he’s honest. You can at least be polite even if you don’t like him, not less than It cost at least $100. quite: at least; not less than: The journey took quite three hours. \ عَلَى الأَكثَر \ largely: mostly: The accident was largely his own fault. mainly: chiefly; mostly. \ عَلَى انفِراد \ private: (only in the phrase in private) privately; where nobody can hear except those concerned: May I speak to you in private. \ عَلَى أُهْبَة الاستعداد \ stand by: to be ready, in case one may be needed: The soldiers were told to stand by. \ عَلَى أَيّ حال \ anyhow: in any case: I don’t really need this; anyhow, it costs too much. anyway: in any case: I may be late; anyway, don’t wait for me, in any case I don’t really need this; anyhow, it costs too much. at all events, in any event: in any case; whatever may happen or has happened: He didn’t win but, at all events, he did try hard. at any rate: at least; in any case: He wasn’t there; at any rate, I don’t think he was. I may not succeed; but I’ll try, at any rate. in any case: no matter what else may be considered, anyhow: It costs too much. In any case, I don’t really need it. \ عَلَى أيَّة حال \ all the same, at the same time: (only at the start of a sentence; comparing points that are for and against) in spite of this: He’s not clever; all the same, he does try hard. however: all the same; in spite of what has just been said: I’m very tired; however, I’ll come and help you. \ عَلَى بُعد \ away: at a distance: Brighton is 60 miles away. Keep away from the wet paint. beyond: further; on or to the farther side: I looked across the river to the hills beyond. \ عَلَى التَّخْصِيص \ in particular: especially: I enjoyed his first song in particular. \ عَلَى التَّوَالي \ respectively: separately, in that order: Boys and girls will be examined on Monday and Tuesday respectively (the boys on Monday, the girls on Tuesday). \ عَلَى جَانِب \ up: along (up and down are both used like this, although the course may be quite level): He lives just up the road. \ عَلَى الجميع \ round: to everyone: He handed the coffee round. There were not enough cups to go round. \ عَلَى حَدٍّ \ as far as, so far as: (showing a limit): As far as I know, he’s not here. \ عَلَى حَدٍّ سَواء \ alike: in the same way: He treats us all alike. \ عَلَى حَدِّ عِلْمي \ to the best knowledge: as far as I know: To the best of my knowledge, he is honest (I have no reason to doubt his honesty). \ عَلَى حِدَة \ private: (only in the phrase in private) privately; where nobody can hear except those concerned: May I speak to you in private?. separate: not joined or shared; apart: Keep the new milk separate from the old. \ عَلَى حَقّ (مُحِقّ)‏ \ be in the right: not be at fault: Although they said she’d made a mistake, they discovered she was in the right. \ عَلَى حِين غِرَّة \ all of a sudden: in a sudden manner. suddenly: in a sudden manner: The door opened suddenly. \ عَلَى خَطَأ \ in the wrong: mistaken (in one’s judgement, behaviour etc.). \ عَلَى الدَّوام \ always: at all times. \ عَلَى رؤوس الأصابِع \ on tiptoe: on the tips of one’s toes: I can reach that if I stand on tiptoe. \ عَلَى الرّاجح \ likely: (usu. with very, most, more or quite) probably: She’s very likely right. \ عَلَى الرُّغْم مِن \ despite: in spite of: Despite his age, the old man walks several miles every day. for all: in spite of: For all his strength, he could not lift it. much as: although: Much as I admire him, I could not work with him. spite, in spite of: (of sth. that fails) even with: In spite of his efforts, he could not save her life, without regard to; not caring about (a difficulty) In spite of his illness, he attended the ceremony. \ عَلَى الرُّغْم مِنْ أَنَّ \ although: in spite of the fact that; (without a verb) in spite of being: Although (he was) ill, he went to work. \ عَلَى الرُّغْم من ذلك \ even so: in spite of that: He may be foolish; even so, you should help him. just the same: (showing one thing that is not the natural result of another) in spite of this: He’s a thief, but I like him just the same. nevertheless: in spite of that: I told him it would be dangerous, but nevertheless he did it. still: in spite of that: We rarely win; but still, we enjoy playing. \ عَلَى سَبيل المِثال \ for instance: as an example: He’s often late. Yesterday, for instance, he came home after midnight. \ عَلَى السَّطح كلِّه \ over: (esp. with all) across a surface: The table was wet all over. He rubbed it over with a dry cloth. \ عَلَى سَوِيَّة \ level: equal in height or position: His eyes were level with my shoulder. I soon drew level with the leading runner. \ عَلَى سَوِيَّة \ flush: exactly on a level with; not sticking out from; meeting exactly at the edges: The door is flush with the wall when it is closed. \ See Also مستوى (مُسْتَوًى)‏ \ عَلَى سَوِيَّة واحدة \ even: equal: The table legs were not of even length. He shared the money evenly among them. \ عَلَى شاكِلَة \ like: the same as: What is he like (in appearance and character)? He’s just like his father., What does it feel (or look or taste or smell or sound) like?. in the same way as:: He swims like a fish. \ عَلَى شَرْط \ provide (that), also providing (that): if; on condition that: I’ll go, provided (that) you’ll go too. \ عَلَى شَفَا \ on the brink of: close to (sth. dangerous or exciting): on the brink of war. on the point of doing sth.: starting to do sth.: I was on the point of telephoning you, when I got your letter. on one’s last legs: (of a person or thing) not expected to last much longer; worn out; almost in ruins: That company is on its last legs. on the verge of: close to: She was on the verge of tears. \ See Also شفير (الموت أو الإفلاس، إلخ)، عَلى وَشْك \ عَلَى صَهْوَةِ الجَوَاد \ on horseback: on a horse: He travelled on horseback. \ عَلَى ضِغْن \ grudgingly: unwillingly. \ See Also على غير رَغْبَة \ عَلَى طُولِ \ along: following the line of: He ran along the road. down: along (without regard to level): We raced down the street. My friend lives just down the road. \ عَلَى ظَهْر \ on deck: on an uncovered deck, in the open air. \ See Also سَطْح السفينة \ عَلَى ظَهْر الحِصان \ on horseback: on a horse: He travelled on horseback. \ عَلَى ظَهْر السَّفينة \ on board: on (or on to) a ship or aeroplane: There are 70 men on board. Can I go on board the aircraft?. \ عَلَى ظَهْر الصَّفْحَة \ overleaf: on the back of the page: Please fill in this paper, and sign your name overleaf. \ عَلَى عَرْض \ across: over; from one side to the other of: He ran across the street. There is a bridge across the stream. \ عَلَى العَكْس \ on the contrary: (expressing disagreement) the opposite is true: It’s not worn out - on the contrary, it’s quite new. \ عَلَى عِلْم بِـ \ familiar with: knowing; accustomed to: I’m not familiar with English law. \ عَلَى عُلُوّ \ high: (in compounds) to the height of: The grass was waist-high. \ عَلَى الغالِب \ probably: almost certainly; with little doubt: You’re probably right. \ عَلَى غَيْر انتظار \ surprisingly: unexpectedly: a surprisingly good result. \ عَلَى غَيْر رَغْبَة \ grudgingly: unwillingly. \ عَلَى غَيْر هُدًى \ adrift: (of boats) loose; floating about with no control: Our ship was wrecked and we were left adrift in a small boat on the ocean. \ عَلَى فَتَرات مُنْتَظِمة \ periodically: from time to time. \ عَلَى فَرض أنّ \ (conj.) supposing: if: Supposing he’s late, shall we wait for him? Even supposing the lorry comes, it will still be too late. \ عَلَى الفِطْرة \ na]ve: too simple to be sensible; lacking wisdom and experience: a na]ve question; a na]ve young girl. \ عَلَى فِكْرَة \ by the way: used to show that the speaker is about to change the subject: Thank you for your help. By the way, would you like to come to our party next week?. \ عَلَى الفَوْر \ directly: at once: He arrived directly after me. instantly: at once. off-hand: without thought or preparation: I can’t say off-hand what it cost, but it was over $1000. \ عَلَى قافية واحدة \ rhyme: (of word endings) to have the same sound: ‘Consideration’ rhymes with ‘nation’, ‘Port’ rhymes with ‘thought’. ‘Pleasure’ rhymes with ‘measure’ but not with ‘pressure’. \ عَلَى قَدْر \ according to: in the proper way for; depending on: Each man was paid according to his skill. \ عَلَى قَدَم وَسَاق \ in full swing: (of an activity) at its highest point; very busy: The party was in full swing when I arrived. \ عَلَى قَيْد الحَيَاة \ alive: living: He was buried alive when part of a cliff fell on him. \ عَلَى كُلّ حال \ at any rate: at least; in any case: He wasn’t there; at any rate, I don’t think he was. I may not succeed; but I’ll try, at any rate. \ عَلَى مَا يَبْدُو \ apparently: it seems (from what people say): I thought she was 15, but apparently is older. \ عَلَى ما يَصِل إليه عِلْمي \ to the best of my knowledge: as far as I know: To the best of my knowledge, my son has never met her. \ See Also على مَبْلَغ علمي \ عَلَى المَدَى الطَّويل \ in the long run: after a period of time; in the end: It’ll be cheaper in the long run to buy good quality shoes. \ عَلَى مسؤوليَّته الشخصيّة \ at one’s own risk: agreeing that any troube will be one’s own fault: The bridge is unsafe but you can cross it at your own risk. \ عَلَى مسافة قريبة مِن \ off: a short distance from: an island off the English coast. \ عَلَى مُسْتَوًى \ level: equal in height or position: His eyes were level with my shoulder. \ عَلَى مِصْرَاعَيْه (فَتَحَ الباب)‏ \ wide: (with open) fully: open the door wide. Leave it wide open. \ عَلَى نَحْو مماثِل \ similarly: in the same way: They were similarly dressed. \ عَلَى نَسَق \ on the lines of: in the general form of: We’re planning some sports on the lines of the Olympic Games, but for schoolboys only. \ عَلَى نَفْس الوَتيرة \ even: (of movement) regular; steady: Her heart was not beating evenly. \ عَلَى نَوبات \ fits and starts: in short bursts; starting and stopping: The engine only goes in fits and starts. \ See Also فترات \ عَلَى هذا المُعَدَّل \ at that rate: if those conditions continue: He keeps stopping for a rest; at that rate, he won’t finish the job today. \ عَلَى هذا النَّحْو \ so: in this way; in that way: Don’t shout so!. thus: in this way. \ عَلَى الهَوَاء \ on the air: being sent out on the radio or television. \ عَلَى وَتِيرَة واحدة \ monotonous: (of a voice, a job, a way of life, etc.) dull, never changing and therefore uninteresting. \ عَلَى وَجْهٍ \ unusually: (with an adj.) very; strangely: It is unusually cold in here today. \ See Also بشكل غير عاديّ \ عَلَى وَجْهِ التَّقْريب \ roughly: (with numbers and amounts) not exactly; about: roughly 50 trees; roughly a mile away. \ عَلَى وَجْهِ الخُصُوص \ particularly: especially: a particularly nasty smell. \ عَلَى الوَجهِ الصحيح \ duly: properly; as expected: The bill was duly paid. The train duly arrived. \ عَلَى وَجْهِ العُمُوم \ in general: in most cases: Men in general are taller than women. \ عَلَى وَجْهٍ ما \ somehow: in some way or other, by some means or other: I’ll pay for it somehow, even if I have to ask someone to lend me the money. \ عَلَى وَجْهٍ مُسْتَهْجَن \ oddly: strangely: She behaved very oddly last night. \ عَلَى مِقْدار عِلْمي \ for all I know: as far as I know: For all I know, you may have stolen this. \ عَلَى مَقْرُبةٍ \ near: close to, in position: His house is near my own. \ عَلَى مَقرُبة مِن \ about: around; near There’s a lot of illness about. I went out early, when no one was about (when no one else was out). \ عَلَى مَهْل \ leisurely: without haste: He likes a leisurely walk in the evening. \ عَلَى نَحْو أسوأ \ worse: more bad; more badly: Murder is worse than stealing. It is a worse crime. You write even worse than I do. \ عَلَى نَحْوٍ أَفْضَل \ better, well, best: in a better way: He drives better than I do. \ عَلَى نَحْو تامّ \ strictly: exactly: Strictly speaking (If I tell you the exact truth) this ticket is out of date; but I’ll let you travel with it. \ See Also كامل (كامِل)‏ \ عَلَى نَحْو خَطير \ badly: seriously: He was badly wounded. \ عَلَى نَحْو رَخْو \ loosely: in a loose way: a loosely tied knot. \ See Also غير مُحْكَم \ عَلَى نَحْو رَدِيء \ badly: in a bad manner: badly dressed; badly made. \ عَلَى نَحْو صارم \ strictly: very firmly: Smoking in this cinema is strictly forbidden. \ See Also دَقيق \ عَلَى نَحْو صَحيح \ right: correctly: You guessed right. \ عَلَى نَحْو صَحيح \ rightly: justly; correctly: You acted rightly. \ See Also ملائم (مُلائم)‏ \ عَلَى نَحْوٍ كَامِل \ absolutely: without conditions: You must agree absolutely and not to try to change matters later. \ عَلَى نَحو مألوف \ ordinarily: usually. \ عَلَى نَحْو مُرْضٍ \ well: (the adv. form of the adj. good; see better, best) in a good and pleasing way: Well done! You played very well. \ عَلَى نَحْو مُلحّ \ badly: (with need, want) very much: They need money badly. \ عَلَى وَشْك \ on the point of doing sth.: starting to do sth.: I was on the point of telephoning you, when I got your letter. \ عَلَى وَشْك أَنْ \ be about to do sth.: to be ready to do it; be just going to do it: I was about to go when he arrived. on the verge of: close to: She was on the verge of tears. \ عَلَى يَد (مِن قِبَل)‏ \ by: (showing who or what did sth.): He was bitten by a dog. \ عَلَى اليدين والرِّجلين \ on all fours: on hands and knees: She went down on all fours to look for the needle.

    Arabic-English dictionary > على

  • 123 πλάνη

    πλάνη, ης, ἡ (πλανάω; Aeschyl., Hdt.+; BGU 1208, 6 [27/ 26 B.C.]; s. New Docs 2, 94 on freq. use in pap in sense of ‘deceit’; PWisc II, 10 [III A.D.] ‘mistake’; LXX; En 99:7; TestSol [personified]; Test12Patr; JosAs 8:10; AscIs 2:10; 3:28; Philo; Jos., Ant. 4, 276; apolog. exc. Mel.; Orig.). In our lit. only as fig. ext. of the primary mng. (‘roaming, wandering’, e.g. Hdt. 1, 30 of Solon, who roamed the earth in search of new information): wandering fr. the path of truth, error, delusion, deceit, deception to which one is subject (Pla. et al., also Diod S 2, 18, 8; Herm. Wr. 1, 28 οἱ συνοδεύσαντες τῇ πλάνῃ; Tob 5:14 BA; Pr 14:8; Jer 23:17; Just., A I, 56, 3; w. φαντασία Theoph. Ant. 2, 8 [p. 118, 4]) Mt 27:64. Of an erroneous view of God, as exhibited in polytheism, resulting in moral degradation (Wsd 12:24; Ar. 2, 1 al.; Just., D. 47, 1; Tat. 29, 1; Iren., 1, 1, 3 [Harv. I 11, 10]; Did., Gen. 217, 30) Ro 1:27; cp. τερατεία καὶ πλάνη τῶν γοήτων Dg 8:4 (Jos., Ant. 2, 286 κατὰ γοητείαν κ. πλάνην). διὰ τὴν ἐν κόσμῳ πλάνην AcPl Ha 1, 15 (cp. Just., D. 113, 6 ἀπὸ τῆς πλάνης τοῦ κόσμου).—Eph 4:14 (s. μεθοδεία); 1 Th 2:3; 2 Th 2:11 (opp. ἀλήθεια vs. 10). ἡ τῶν ἀθέσμων πλ. the error of unprincipled pers. 2 Pt 3:17; τῶν ἁμαρτωλῶν B 12:10. Cp. IEph 10:2. ἡ τῆς πλ. ἀνομία B 14:5 (ἀνομία 1). ἡ πλ. τοῦ νῦν καιροῦ 4:1. παρείσδυσιν πλάνης ποιεῖν 2:10 (s. παρείσδυσις). W. ἀπάτη Dg 10:7. W. ἀπώλεια 2 Cl 1:7. ἡ κενὴ ματαιολογία καὶ ἡ τῶν πολλῶν πλάνη Pol 2:1. μῦθος καὶ πλάνη a mere story and a delusion 2 Cl 13:3. οἱ ἐν πλάνῃ ἀναστρεφόμενοι 2 Pt 2:18. τὸ πνεῦμα τῆς πλάνης (Test12Patr.—Opp. to τὸ πνεῦμα τῆς ἀληθείας: TestJudah 20:1) the spirit of error 1J 4:6. ἐκ πλάνης ὁδοῦ αὐτοῦ Js 5:20 (ὁδός 3b). τῇ πλάνῃ τοῦ Βαλαὰμ μισθοῦ ἐξεχύθησαν for gain they have wholly given themselves up to Balaam’s error Jd 11 (s. μισθός 1 and ἐκχέω 3).—πλάνη τοῦ ὄφεως Dg 12:3 (cp. Just., D. 88, 4 and Hippol., Ref. 5, 6, 3) is prob. not act., meaning deceiving by the serpent, but the deceit or error originated by it; cp. 12:8.—B. 1185. DELG s.v. πλανάομαι. M-M. TW. Sv.

    Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > πλάνη

  • 124 Knowledge

       It is indeed an opinion strangely prevailing amongst men, that houses, mountains, rivers, and, in a word, all sensible objects, have an existence, natural or real, distinct from their being perceived by the understanding. But, with how great an assurance and acquiescence soever this principle may be entertained in the world, yet whoever shall find in his heart to call it into question may, if I mistake not, perceive it to involve a manifest contradiction. For, what are the forementioned objects but things we perceive by sense? and what do we perceive besides our own ideas or sensations? and is it not plainly repugnant that any one of these, or any combination of them, should exist unperceived? (Berkeley, 1996, Pt. I, No. 4, p. 25)
       It seems to me that the only objects of the abstract sciences or of demonstration are quantity and number, and that all attempts to extend this more perfect species of knowledge beyond these bounds are mere sophistry and illusion. As the component parts of quantity and number are entirely similar, their relations become intricate and involved; and nothing can be more curious, as well as useful, than to trace, by a variety of mediums, their equality or inequality, through their different appearances.
       But as all other ideas are clearly distinct and different from each other, we can never advance farther, by our utmost scrutiny, than to observe this diversity, and, by an obvious reflection, pronounce one thing not to be another. Or if there be any difficulty in these decisions, it proceeds entirely from the undeterminate meaning of words, which is corrected by juster definitions. That the square of the hypotenuse is equal to the squares of the other two sides cannot be known, let the terms be ever so exactly defined, without a train of reasoning and enquiry. But to convince us of this proposition, that where there is no property, there can be no injustice, it is only necessary to define the terms, and explain injustice to be a violation of property. This proposition is, indeed, nothing but a more imperfect definition. It is the same case with all those pretended syllogistical reasonings, which may be found in every other branch of learning, except the sciences of quantity and number; and these may safely, I think, be pronounced the only proper objects of knowledge and demonstration. (Hume, 1975, Sec. 12, Pt. 3, pp. 163-165)
       Our knowledge springs from two fundamental sources of the mind; the first is the capacity of receiving representations (the ability to receive impressions), the second is the power to know an object through these representations (spontaneity in the production of concepts).
       Through the first, an object is given to us; through the second, the object is thought in relation to that representation.... Intuition and concepts constitute, therefore, the elements of all our knowledge, so that neither concepts without intuition in some way corresponding to them, nor intuition without concepts, can yield knowledge. Both may be either pure or empirical.... Pure intuitions or pure concepts are possible only a priori; empirical intuitions and empirical concepts only a posteriori. If the receptivity of our mind, its power of receiving representations in so far as it is in any way affected, is to be called "sensibility," then the mind's power of producing representations from itself, the spontaneity of knowledge, should be called "understanding." Our nature is so constituted that our intuitions can never be other than sensible; that is, it contains only the mode in which we are affected by objects. The faculty, on the other hand, which enables us to think the object of sensible intuition is the understanding.... Without sensibility, no object would be given to us; without understanding, no object would be thought. Thoughts without content are empty; intuitions without concepts are blind. It is therefore just as necessary to make our concepts sensible, that is, to add the object to them in intuition, as to make our intuitions intelligible, that is to bring them under concepts. These two powers or capacities cannot exchange their functions. The understanding can intuit nothing, the senses can think nothing. Only through their union can knowledge arise. (Kant, 1933, Sec. 1, Pt. 2, B74-75 [p. 92])
       Metaphysics, as a natural disposition of Reason is real, but it is also, in itself, dialectical and deceptive.... Hence to attempt to draw our principles from it, and in their employment to follow this natural but none the less fallacious illusion can never produce science, but only an empty dialectical art, in which one school may indeed outdo the other, but none can ever attain a justifiable and lasting success. In order that, as a science, it may lay claim not merely to deceptive persuasion, but to insight and conviction, a Critique of Reason must exhibit in a complete system the whole stock of conceptions a priori, arranged according to their different sources-the Sensibility, the understanding, and the Reason; it must present a complete table of these conceptions, together with their analysis and all that can be deduced from them, but more especially the possibility of synthetic knowledge a priori by means of their deduction, the principles of its use, and finally, its boundaries....
       This much is certain: he who has once tried criticism will be sickened for ever of all the dogmatic trash he was compelled to content himself with before, because his Reason, requiring something, could find nothing better for its occupation. Criticism stands to the ordinary school metaphysics exactly in the same relation as chemistry to alchemy, or as astron omy to fortune-telling astrology. I guarantee that no one who has comprehended and thought out the conclusions of criticism, even in these Prolegomena, will ever return to the old sophistical pseudo-science. He will rather look forward with a kind of pleasure to a metaphysics, certainly now within his power, which requires no more preparatory discoveries, and which alone can procure for reason permanent satisfaction. (Kant, 1891, pp. 115-116)
       Knowledge is only real and can only be set forth fully in the form of science, in the form of system. Further, a so-called fundamental proposition or first principle of philosophy, even if it is true, it is yet none the less false, just because and in so far as it is merely a fundamental proposition, merely a first principle. It is for that reason easily refuted. The refutation consists in bringing out its defective character; and it is defective because it is merely the universal, merely a principle, the beginning. If the refutation is complete and thorough, it is derived and developed from the nature of the principle itself, and not accomplished by bringing in from elsewhere other counter-assurances and chance fancies. It would be strictly the development of the principle, and thus the completion of its deficiency, were it not that it misunderstands its own purport by taking account solely of the negative aspect of what it seeks to do, and is not conscious of the positive character of its process and result. The really positive working out of the beginning is at the same time just as much the very reverse: it is a negative attitude towards the principle we start from. Negative, that is to say, in its one-sided form, which consists in being primarily immediate, a mere purpose. It may therefore be regarded as a refutation of what constitutes the basis of the system; but more correctly it should be looked at as a demonstration that the basis or principle of the system is in point of fact merely its beginning. (Hegel, 1910, pp. 21-22)
       Knowledge, action, and evaluation are essentially connected. The primary and pervasive significance of knowledge lies in its guidance of action: knowing is for the sake of doing. And action, obviously, is rooted in evaluation. For a being which did not assign comparative values, deliberate action would be pointless; and for one which did not know, it would be impossible. Conversely, only an active being could have knowledge, and only such a being could assign values to anything beyond his own feelings. A creature which did not enter into the process of reality to alter in some part the future content of it, could apprehend a world only in the sense of intuitive or esthetic contemplation; and such contemplation would not possess the significance of knowledge but only that of enjoying and suffering. (Lewis, 1946, p. 1)
       "Evolutionary epistemology" is a branch of scholarship that applies the evolutionary perspective to an understanding of how knowledge develops. Knowledge always involves getting information. The most primitive way of acquiring it is through the sense of touch: amoebas and other simple organisms know what happens around them only if they can feel it with their "skins." The knowledge such an organism can have is strictly about what is in its immediate vicinity. After a huge jump in evolution, organisms learned to find out what was going on at a distance from them, without having to actually feel the environment. This jump involved the development of sense organs for processing information that was farther away. For a long time, the most important sources of knowledge were the nose, the eyes, and the ears. The next big advance occurred when organisms developed memory. Now information no longer needed to be present at all, and the animal could recall events and outcomes that happened in the past. Each one of these steps in the evolution of knowledge added important survival advantages to the species that was equipped to use it.
       Then, with the appearance in evolution of humans, an entirely new way of acquiring information developed. Up to this point, the processing of information was entirely intrasomatic.... But when speech appeared (and even more powerfully with the invention of writing), information processing became extrasomatic. After that point knowledge did not have to be stored in the genes, or in the memory traces of the brain; it could be passed on from one person to another through words, or it could be written down and stored on a permanent substance like stone, paper, or silicon chips-in any case, outside the fragile and impermanent nervous system. (Csikszentmihalyi, 1993, pp. 56-57)

    Historical dictionary of quotations in cognitive science > Knowledge

  • 125 מרדות I

    מַרְדּוּתI f. (רָדָה I) chastisement, punishment. Ber.7a טובה מ׳ אחתוכ׳ one chastisement in the heart of man (self-reproach) is better than many lashes. Gen. R. s. 23, beg. כולן לשון מ׳ הן all (those names) have the meaning of chastisement; ib. s. 57 end. Ex. R. s. 42 (play on רד, Ex. 32:7) מ׳ הם צריכים they need chastisement. Ib. s. 1 כל המונע בנו מן המ׳ he who refrains from punishing his son; a. e.(Pl. מַרְדִּיּוֹת. Tanḥ. Mtsora, ed. Bub. 3 אין המרדות הללו משליוכ׳ (corr. acc.) these punishments do not come to thee by mistake (or suddenly, v. שֶׁלִי, v. Bub. a. l. note 10), I have warned thee ; Tanḥ. ed. 1 אין המרירות הזווכ׳ (read: המַרְדּוּת); Yalk. Lev. 558 אין המִדּוֹת הללווכ׳.

    Jewish literature > מרדות I

  • 126 מַרְדּוּת

    מַרְדּוּתI f. (רָדָה I) chastisement, punishment. Ber.7a טובה מ׳ אחתוכ׳ one chastisement in the heart of man (self-reproach) is better than many lashes. Gen. R. s. 23, beg. כולן לשון מ׳ הן all (those names) have the meaning of chastisement; ib. s. 57 end. Ex. R. s. 42 (play on רד, Ex. 32:7) מ׳ הם צריכים they need chastisement. Ib. s. 1 כל המונע בנו מן המ׳ he who refrains from punishing his son; a. e.(Pl. מַרְדִּיּוֹת. Tanḥ. Mtsora, ed. Bub. 3 אין המרדות הללו משליוכ׳ (corr. acc.) these punishments do not come to thee by mistake (or suddenly, v. שֶׁלִי, v. Bub. a. l. note 10), I have warned thee ; Tanḥ. ed. 1 אין המרירות הזווכ׳ (read: המַרְדּוּת); Yalk. Lev. 558 אין המִדּוֹת הללווכ׳.

    Jewish literature > מַרְדּוּת

  • 127 ערוה

    עֶרְוָהf. (b. h.; עָרָה I) nakedness, shame; unchastity, lewdness, obscenity. Cant. R. to I, 2 מה מים מכסים עֶרְוָתוֹ … עֶרְוָתָן as water covers the nakedness of the sea, … so (study of) the Law covers up the nakedness (atones for the sins) of Israel. Ber.24b לבו רואה את הע׳ his heart sees the nakedness, i. e. there is no garment (girdle) separating the upper part of the body from the lower. Ib. 24a, משום ע׳ v. עֲגָבָה. Ib. קול באשה ע׳ hearing a womans voice is indecency (you must not read the Shmʿa while a woman is singing within your heaving); שער באשה ע׳ the sight of womans hair is an impropriety (with regard to reading the Shmʿa). Gitt.IX, 10 לא יגרש … דבר ע׳ a man must not divorce his wife, unless he have found in her something improper (v. Deut. 24:1). Ib. 90a (interpret. ערות דבר, Deut. l. c.) אם נאמר ערות … הייתי אומר משום ע׳ תצא משום דבר לא תצא if the text had ʿervath (meaning ʿervah) without dabar, I might have thought, for scandalous conduct she is to be dismissed, for ‘something (any other cause) she must not be dismissed. Ib. לא מצא בה לא ע׳ ולא דבר if he found in her neither indecency nor any other fault. Ib. 64a a. fr. אין דבר שבע׳ פחות משנים any act in which purity of sexual life is concerned (marriage, divorce) requires no less than two witnesses. Ab. III, 13 שחוק … מרגילין (את האדם) לע׳ merriment and light-mindedness make man familiar with licentiousness; a. v. fr.Esp. incest, trnsf. ʿervah, a woman forbidden to a man ( and vice versa) on account of consanguinity. Yeb.3b מה אחות אשה מיוחדת שהיא ע׳ … אף כל שהיא ע׳וכ׳ as the sister of a mans (living) wife who is singled out (Lev. 18:18) as an ʿervah, with the punishment of extinction in case of wilfulness, and of a sin-offering in case of mistake, may not be taken in a levirate marriage, so no woman that is a forbidden relation … may be taken Ib. 13a צרות ע׳ the rivals of a woman forbidden on account of consanguinity; a. v. fr.Pl. עֲרָיוֹת (fr. עֶרְיָה). Keth.13b, v. אֶפִּיטְרוֹפּוֹס.גילוי ע׳, v. גִּילּוּי. Yeb.I, 2 היתה בתו או אחת מכל הע׳ האלווכ׳ if a mans daughter or any other of those (above mentioned) relations was married to his brother, Ib. 3b כל הע׳ האמורות בתורה all forbidden relations named in the Torah. Ib. I, 3 שש ע׳ חמורות מאלו six relations more rigorously forbidden than these. Meg.IV, 9, v. כָּנָה; a. fr.

    Jewish literature > ערוה

  • 128 עֶרְוָה

    עֶרְוָהf. (b. h.; עָרָה I) nakedness, shame; unchastity, lewdness, obscenity. Cant. R. to I, 2 מה מים מכסים עֶרְוָתוֹ … עֶרְוָתָן as water covers the nakedness of the sea, … so (study of) the Law covers up the nakedness (atones for the sins) of Israel. Ber.24b לבו רואה את הע׳ his heart sees the nakedness, i. e. there is no garment (girdle) separating the upper part of the body from the lower. Ib. 24a, משום ע׳ v. עֲגָבָה. Ib. קול באשה ע׳ hearing a womans voice is indecency (you must not read the Shmʿa while a woman is singing within your heaving); שער באשה ע׳ the sight of womans hair is an impropriety (with regard to reading the Shmʿa). Gitt.IX, 10 לא יגרש … דבר ע׳ a man must not divorce his wife, unless he have found in her something improper (v. Deut. 24:1). Ib. 90a (interpret. ערות דבר, Deut. l. c.) אם נאמר ערות … הייתי אומר משום ע׳ תצא משום דבר לא תצא if the text had ʿervath (meaning ʿervah) without dabar, I might have thought, for scandalous conduct she is to be dismissed, for ‘something (any other cause) she must not be dismissed. Ib. לא מצא בה לא ע׳ ולא דבר if he found in her neither indecency nor any other fault. Ib. 64a a. fr. אין דבר שבע׳ פחות משנים any act in which purity of sexual life is concerned (marriage, divorce) requires no less than two witnesses. Ab. III, 13 שחוק … מרגילין (את האדם) לע׳ merriment and light-mindedness make man familiar with licentiousness; a. v. fr.Esp. incest, trnsf. ʿervah, a woman forbidden to a man ( and vice versa) on account of consanguinity. Yeb.3b מה אחות אשה מיוחדת שהיא ע׳ … אף כל שהיא ע׳וכ׳ as the sister of a mans (living) wife who is singled out (Lev. 18:18) as an ʿervah, with the punishment of extinction in case of wilfulness, and of a sin-offering in case of mistake, may not be taken in a levirate marriage, so no woman that is a forbidden relation … may be taken Ib. 13a צרות ע׳ the rivals of a woman forbidden on account of consanguinity; a. v. fr.Pl. עֲרָיוֹת (fr. עֶרְיָה). Keth.13b, v. אֶפִּיטְרוֹפּוֹס.גילוי ע׳, v. גִּילּוּי. Yeb.I, 2 היתה בתו או אחת מכל הע׳ האלווכ׳ if a mans daughter or any other of those (above mentioned) relations was married to his brother, Ib. 3b כל הע׳ האמורות בתורה all forbidden relations named in the Torah. Ib. I, 3 שש ע׳ חמורות מאלו six relations more rigorously forbidden than these. Meg.IV, 9, v. כָּנָה; a. fr.

    Jewish literature > עֶרְוָה

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