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'''
[[:w:
William Fleming
|William Fleming]]
''' (
1791-1866
) was a British [[philosopher]], and Professor of Moral Philosophy at the {{w|University of Glasgow}}, known from his 1857 ''Vocabulary of philosophy, mental, moral, and metaphysical.''
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'''William Fleming''' (
1791–1866
) was a British [[philosopher]], and Professor of Moral Philosophy at the {{w|University of Glasgow}}, known from his 1857 ''Vocabulary of philosophy, mental, moral, and metaphysical.''
== Quotes ==
== Quotes ==
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=== ''Vocabulary of philosophy, mental, moral, and metaphysical'' (1857) ===
=== ''Vocabulary of philosophy, mental, moral, and metaphysical'' (1857) ===
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William Fleming, ''[https://archive.org/details/vocabularyofphil00fle Vocabulary of philosophy, mental, moral, and metaphysical; with quotations and references; for the use of students],'' 1857, 1860, 1890, 1894, 1895, 2013.
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William Fleming, ''[https://archive.org/details/vocabularyofphil00fle Vocabulary of philosophy, mental, moral, and metaphysical; with quotations and references; for the use of students],'' 1857, 1860, 1890, 1894, 1895, 2013.
* As the [[passion]]s are the springs of most of our actions, a state of apathy has come to signify a sort of moral inertia, the absence of all activity or energy. According to the Stoics, apathy meant the extinction of the passions by the ascendency of reason.
* As the [[passion]]s are the springs of most of our actions, a state of apathy has come to signify a sort of moral inertia, the absence of all activity or energy. According to the Stoics, apathy meant the extinction of the passions by the ascendency of reason.
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** p. 292; on the sublime; Bold section reported in: S. Austin Allibone, ''Prose Quotations from Socrates to Macaulay.'' 1880.
** p. 292; on the sublime; Bold section reported in: S. Austin Allibone, ''Prose Quotations from Socrates to Macaulay.'' 1880.
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* '''[[Synthesis|SYNTHESIS]]'''
(
(σύν
θέσιςjvu
, a putting together, composition) — "consists in assuming the causes discovered and established as principles, and by them explaining the phenomena proceeding from them and proving the explanation." — Newton, ''Optics''
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* '''[[Synthesis|SYNTHESIS]]''' (σύν
θέσις
, a putting together, composition) — "consists in assuming the causes discovered and established as principles, and by them explaining the phenomena proceeding from them and proving the explanation." — Newton, ''Optics''
:Every ''synthesis'' which has not started with a complete ''analysis'' ends at a result which, in Greek, is called ''hypothesis'' ; instead of which, if ''synthesis'' has been preceded by a sufficient ''analysis'', the ''synthesis'' founded upon that ''analysis'' leads to a result which in Greek is called '''[[system]]''. The legitimacy of every ''synthesis'' is directly owing to the exactness of ''analysis'' ; every system which is merely an hypothesis is a vain system ; every ''synthesis'' which has not been preceded by analysis is a pure imagination : but at the same time every analysis which does not aspire to a ''synthesis'' which may be equal to it, is an analysis which halts on the way. On the one hand, ''synthesis'' without analysis gives a false science; on the other hand, ''analysis'' without synthesis gives an incomplete science. An incomplete science is a hundred times more valuable than a false science ; but neither a false science nor an incomplete science is the ideal of science. The ideal of science, the ideal of philosophy, can be realized only by a method which combines the two processes of ''analysis'' and ''synthesis''. — Cousin, ''Hist. Mod. Phil.'' vol. i., pp. 277, 8. — V. <small>ANALYSES, METHOD, SYSTEM</small>.
:Every ''synthesis'' which has not started with a complete ''analysis'' ends at a result which, in Greek, is called ''hypothesis'' ; instead of which, if ''synthesis'' has been preceded by a sufficient ''analysis'', the ''synthesis'' founded upon that ''analysis'' leads to a result which in Greek is called '''[[system]]''. The legitimacy of every ''synthesis'' is directly owing to the exactness of ''analysis'' ; every system which is merely an hypothesis is a vain system ; every ''synthesis'' which has not been preceded by analysis is a pure imagination : but at the same time every analysis which does not aspire to a ''synthesis'' which may be equal to it, is an analysis which halts on the way. On the one hand, ''synthesis'' without analysis gives a false science; on the other hand, ''analysis'' without synthesis gives an incomplete science. An incomplete science is a hundred times more valuable than a false science ; but neither a false science nor an incomplete science is the ideal of science. The ideal of science, the ideal of philosophy, can be realized only by a method which combines the two processes of ''analysis'' and ''synthesis''. — Cousin, ''Hist. Mod. Phil.'' vol. i., pp. 277, 8. — V. <small>ANALYSES, METHOD, SYSTEM</small>.
:* p. 503.
:* p. 503.
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* '''[[System|SYSTEM]]''' (σύστημα, σύν
ἵστημιavu
, to place together) — is a full and connected view of all the truths of some department of knowledge. An organized body of truth, or truths arranged under one and the same idea, which idea is as the life or soul which assimilates all those truths. No truth is altogether isolated. '''Every truth has relation to some other. And we should try to unite the facts of our knowledge so as to see them in their several bearings. This we do when we frame them into a ''system''. To do so legitimately we must begin by analysis and end with synthesis.''' But ''system'' applies not only to our knowledge, but to the objects of our knowledge. Thus we speak of the planetary ''system'', the muscular ''system'', the nervous ''system''. We believe that the order to which we would reduce our ideas has a foundation in the nature of things. And it is this belief that encourages us to reduce our knowledge of things into systematic order. The doing so is attended with many advantages. At the same time a spirit of systematizing may be carried too far. It is only in so far as it is in accordance with the order of nature that it can be useful or sound. Condillac has a ''Traite des Systemes,'' in which he traces their causes and their dangerous consequences.
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* '''[[System|SYSTEM]]''' (σύστημα, σύν
ἵστημι
, to place together) — is a full and connected view of all the truths of some department of knowledge. An organized body of truth, or truths arranged under one and the same idea, which idea is as the life or soul which assimilates all those truths. No truth is altogether isolated. '''Every truth has relation to some other. And we should try to unite the facts of our knowledge so as to see them in their several bearings. This we do when we frame them into a ''system''. To do so legitimately we must begin by analysis and end with synthesis.''' But ''system'' applies not only to our knowledge, but to the objects of our knowledge. Thus we speak of the planetary ''system'', the muscular ''system'', the nervous ''system''. We believe that the order to which we would reduce our ideas has a foundation in the nature of things. And it is this belief that encourages us to reduce our knowledge of things into systematic order. The doing so is attended with many advantages. At the same time a spirit of systematizing may be carried too far. It is only in so far as it is in accordance with the order of nature that it can be useful or sound. Condillac has a ''Traite des Systemes,'' in which he traces their causes and their dangerous consequences.
** p. 503; Bold section reported in Austin Allibone ed. ''Prose Quotations from Socrates to Macaulay.'' (1903), p. 676.
** p. 503; Bold section reported in Austin Allibone ed. ''Prose Quotations from Socrates to Macaulay.'' (1903), p. 676.
=== In: ''Prose Quotations from Socrates to Macaulay.'' 1880 ===
=== In: ''Prose Quotations from Socrates to Macaulay.'' 1880 ===
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William Fleming, reported in: {{w|Samuel Austin Allibone}}, ''Prose Quotations from Socrates to Macaulay.'' 1880.
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William Fleming, reported in: {{w|Samuel Austin Allibone}}, ''Prose Quotations from Socrates to Macaulay.'' 1880.
* Common sense is a phrase employed to denote that degree of intelligence, sagacity, and prudence, which is common to all men.
* Common sense is a phrase employed to denote that degree of intelligence, sagacity, and prudence, which is common to all men.