Thus, it is not a light in itself although it is a light of itself”.
Nothing must announce itself, it’s Saturday morning and nothing must announce itself.
As a workman, it allows itself to be disdained; as a soldier, it allows itself to be flogged.
Reason is of a diffusive nature, what itself is in itself, it begets in others, and so doth multiply.
Thus, the I is both cause of itself and conceives itself alone in itself.
The soul reckons best when it is itself by itself, i.e., not in contact with body (65a-65d3).
In other words, the sensory soul turns its eye upon itself and sees the sensible object through the image made by itself.
The main difference between the two is that a virus attaches itself to another computer program, but a worm works by itself.
Say a predicate is heterological if it is not true of itself, that is, if it does not itself have the property it expresses.
“It’s as if,” Finch said, “when I’m there, in there, everything orders itself, completely itself, by itself.”
Then it is a property that does not instantiate itself; so if it does instantiate itself, it doesn’t instantiate itself.
Now, by P1, anything that is itself by itself is not in humans, and, by Separation, every form is itself by itself.
As a result, the case itself will also not be able to emit a sound for location tracking, as that feature is tied to the earbuds and the case itself lacks speakers.
Therefore, in order to maintain itself as a relation which relates itself to itself, the self must constantly renew its faith in “the power which posited it.”
…overcorrect itself, a phenomenon called hunting may occur in which the system first overcorrects itself in one direction and then overcorrects itself in the opposite direction.
Although difference as a structural kind always relates an entity F-ness to something other than F-ness, difference can itself be a subject-kind and be related to itself (via being itself by itself).
On the other hand, it can hold that human existence, posing itself as a problem, projects itself with absolute freedom, creating itself by itself, thus assuming to itself the function of God.
In the contemplation of the beautiful I roll the end from myself back into the object itself: I consider it, as something that is complete not in me but rather in itself, that thus comprises a whole in itself, and that affords me pleasure on its own account.
…the Creative nature permits nothing outside itself because outside it nothing can be, yet everything which it has created and creates it contains within itself, but in such a way that it itself is other, because it is superessential, than what it creates within itself.
The Absolute, the whole of reality, is one and eternal, always the same and omnipresent, but it is also the kind of whole that divides from itself, encounters itself, arises anew each moment, engenders itself as the transient flux of each unique and individual moment of experience of every sentient being.
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