John Locke book Two Treatises of Government
Second Treatise of Government, Ch. VIII, sec. 95
Two Treatises of Government (1689)
Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Harmony of Determinism and Freedom, p.325
John Locke book Two Treatises of Government
Second Treatise of Government, Ch. VIII, sec. 95
Two Treatises of Government (1689)
Roger Penrose book Fashion, Faith, and Fantasy in the New Physics of the Universe
Source: Fashion, Faith, and Fantasy in the New Physics of the Universe (2016), Ch. 3, Fantasy, p. 311
Nehemiah Adams (1806–1878) Massachusetts clergyman
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 259.
William Blackstone book Commentaries on the Laws of England
Introduction, Section II: Of the Nature of Laws in General
Commentaries on the Laws of England (1765–1769)
Lysander Spooner (1808–1887) Anarchist, Entrepreneur, Abolitionist
Section IV, p. 12–13
Natural Law; or The Science of Justice (1882), Chapter II. The Science of Justice (Continued)
George Holmes Howison (1834–1916) American philosopher
Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Limits of Evolution, p.40-1
Albert Nolan (1934) South African priest and activist
Source: Jesus Before Christianity: The Gospel of Liberation (1976), p. 71.
Context: The leaders and scholars of Jesus’ time had first enslaved themselves to the law. This not only enhanced their prestige in society, it also gave them a sense of security. Man fears the responsibility of being free. It is often easier to let others make the decisions or to rely upon the letter of the law. Some men want to be slaves. After enslaving themselves to the letter of the law, such men always go on to deny freedom to others. They will not rest until they have imposed the same oppressive burdens upon everyone (Matt 23:4,15).
“We speak of the matter [of this science] in the sense of its being what the science is about. This is called by some the subject of the science, but more properly it should be called its object, just as we say of a virtue that what it is about is its object, not its subject. As for the object of the science in this sense, we have indicated above that this science is about the transcendentals. And it was shown to be about the highest causes. But there are various opinions about which of these ought to be considered its proper object or subject. Therefor, we inquire about the first. Is the proper subject of metaphysics being as being, as Avicenna claims, or God and the Intelligences, as the Commentator, Averroes, assumes.”
loquimur de materia "circa quam" est scientia, quae dicitur a quibusdam subiectum scientiae, uel magis proprie obiectum, sicut et illud circa quod est uirtus dicitur obiectum uirtutis proprie, non subiectum. De isto autem obiecto huius scientiae ostensum est prius quod haec scientia est circa transcendentia; ostensum est autem quod est circa altissimas causas. Quod autem istorum debeat poni proprium eius obiectum, uariae sunt opiniones. Ideo de hoc quaeritur primo utrum proprium subiectum metaphysicae sit ens in quantum ens (sicut posuit Auicenna) uel Deus et Intelligentiae (sicut posuit Commentator Auerroes.)
Duns Scotus (1265–1308) Scottish Franciscan friar, philosopher and Catholic blessed
Quaestiones subtilissimae de metaphysicam Aristotelis, as translated in: William A. Frank, Allan Bernard Wolter (1995) Duns Scotus, metaphysician. p. 20-21
John Locke book Two Treatises of Government
Second Treatise of Government, Ch. IX, sec. 123
Two Treatises of Government (1689)