Treatise Quotes - page 4
In 1665 Wallis published the first systematic treatise on Analytical conic sections. Analytical geometry was invented by Descartes and the first exposition of it was given in 1637: that exposition was both difficult and obscure, and to most of his contemporaries, to whom the method was new, it must have been incomprehensible. Wallis made the method intelligible to all mathematicians. This is the first book in which these curves are considered and defined as curves of the second degree and not as sections of a cone.
John Wallis
Before taking up our subject as outlined at the close of the previous volume, I would like to speak a word as to the symbolism we will employ in discussing egoic and personality control. All that is said in this connection is in an attempt to define and consider that which is really undefinable and which is so elusive and subtle that though we may call it energy or force, those words ill convey the true idea. We must, therefore, bear in mind that, as we read and consider this treatise on psychology, we are talking in symbols. This is necessarily so, for we are dealing with the expression of divinity in time and space, and until man is consciously aware of his divinity and demonstrating it, it is not possible to do more than speak in parable and metaphor with symbolic intent - to be ascertained through the medium of the mystical perception and the wisdom of the enlightened man.
Alice Bailey
Claudius Ptolemy's great contribution to astronomy was his famous work the Almagest, which presented formally the astronomical theories of the day that had evolved from the great debates within the different Greek philosophical schools. Claudius Ptolemy freely admitted that he had contributed little original research to the treatise but rather had based his conclusions principally on the work of Hipparchus. ...Ptolemy did not claim that his cosmological model described the actual conditions. It simply reproduced geometrically the observed motions of the known heavenly bodies and enabled their positions to be easily predicted for any particular time. ... Ironically, even when Copernicus' heliocentric theory had replaced the Ptolemaic system, many astronomers used Ptolemy's model to predict the motion of the planets, since its intricate calculations produced more accurate values.
Ptolemy
The only successful attempt to free human reason from the authority of religion was that of Spinoza (1632–1677). In his Theologico-Political Treatise (1670) he denied the claims for divine authority based on the text of Scripture and religious tradition. [...] Spinoza was the first secular Jew, and as such, the first secular man. Indeed, he served as the role model for all secular Jews, instituting the precise features that characterized future Jewish secularists.
Baruch Spinoza
...To the extent that we are committed to the ideal of a secular society free of ecclesiastic influence and governed by toleration, liberty, and a conception of civic virtue; and insofar as we think of true religious piety as consisting in treating other human beings with dignity and respect, and regard the Bible simply as a profound work of human literature with a universal moral message, we are the heirs of Spinoza's scandalous treatise [Tractatus Theologico-Politicus].
Baruch Spinoza
The political ideal that Spinoza promotes in the Theological-Political Treatise is a secular, democratic commonwealth, one that is free from meddling by ecclesiastics. Spinoza is one of history's most eloquent advocates for freedom and toleration. The ultimate goal of the Treatise is enshrined in both the book's subtitle and in the argument of its final chapter: to show that ‘freedom to philosophise may not only be allowed without danger to piety and the stability of the republic, but that it cannot be refused without destroying the peace of the republic and piety itself'.
Baruch Spinoza
Introductory books on Mawdūdī rarely refer to his views on jihād. These views are uncompromising, unapologetic, and very disturbing in their implications. Mawdūdī begins his short treatise, Jihād in Islam, with a definition of religion and a definition of nation: But the truth is that Islam is not the name of a "Religion”, nor is "Muslim” the title of a "Nation.” In reality Islam is a revolutionary ideology and programme which seeks to alter the social order of the whole world and rebuild it in conformity with its own tenets and ideals. "Muslim” is the title of that International Revolutionary Party organized by Islam to carry into effect its revolutionary programme. And "Jihād” refers to that revolutionary struggle and utmost exertion which the Islamic Party brings into play to achieve this objective.
Abul Ala Maududi
Hence Rousseau's novelistic works, Emile, La Nouvelle Héloïse, and Confessions―each of which is much longer than his primary political treatise, the two Discourses and the Social Contract, put together―constitute an attempt to establish what was missing in earlier democratic thinkers, a democratic art. He does for democracy what Socrates did for aristocracy in the Republic.
Jean-Jacques Rousseau
The effective inventor of the telescope and compound microscope was Galileo... Galileo's account of the path of the rays through the concave eye-piece and convex objective which he used was not satisfactory and was considerably improved by Kepler, who suggested the use of two convex lenses which became the basis of later instruments. Kepler had already written an important optical treatise in the form of a commentary on Witelo's Perspectiva... His improvements to the telescope may be regarded as what he had learned from the thirteenth-century writer.
Johannes Kepler
![In 1858 he was selected by [the British Association] to prepare a report upon the Theory of Numbers. It was prepared in five parts, extending over the years 1859-1865. It is neither a history nor a treatise, but something intermediate. The author analyzes with remarkable clearness and order the works of mathematicians for the preceding century upon the theory of congruences, and upon that of binary quadratic forms. He returns to the original sources, indicates the principle and sketches the course of the demonstrations, and states the result, often adding something of his own. The work has been pronounced to be the most complete and elegant monument ever erected to the theory of numbers, and the model of what a scientific report ought to be. (Henry John Stephen Smith)](https://cdn.quotesdtb.com/img/quotes_images_webp/37/henry-john-stephen-smith-1015037.webp)
He was branded by his age as a sorcerer, because the cures he made were marvellous. Three centuries later, Baron Du Potet was also accused of sorcery and demonolatry by the Church of Rome, and of charlatanry by the academicians of Europe. As the fire-philosophers say, it is not the chemist who will condescend to look upon the "living fire" otherwise than his colleagues do. "Thou hast forgotten what thy fathers taught thee about it-or rather, thou hast never known... it is too loud for thee!" (Robert Fludd: "Treatise III.") A work upon magico-spiritual philosophy and occult science would be incomplete without a particular notice of the history of animal magnetism, as it stands since Paracelsus staggered with it the schoolmen of the latter half of the sixteenth century.
Paracelsus
The Wealth of Nations is in no sense a textbook. Adam smith is writing to his age, not to his classroom; he is expounding a doctrine that is meant to be of importance in running an empire, not an abstract treatise for academic distribution. The dragons that he slays (such as the Mercantilist philosophy, which takes over two hundred pages to die) were alive and panting, if a little tired, in his day. And finally, the book is a revolutionary one. To be sure, Smith would hardly have countenanced an upheaval that disordered the gentlemanly classes and enthroned the common poor. But the import of The Wealth of Nations is revolutionary, nonetheless.
Adam Smith
