Kames

Gothic romance, it used to be said, was aesthetically retrograde, because it appealed to an eighteenth-century model of consumption (the passivity inherent in Kames '"ideal presence," with the tabula rasa as mirror), one left behind by the dynamic lamp of transcendental sight.

Introduction: Gothic Romance as Visual Technology 2005

During his childhood he had been called Kames, but he now used his true name, Kamose.

The War of the Crowns Christian Jacq 2002

Kames wrote extensively on revealed and natural theology.

Scottish Philosophy in the 18th Century Broadie, Alexander 2009

The cliff edges and offshore stacks have a lovely string of names, the Reevas, the Geos, the Kames.

A Year on the Wing TIM DEE 2009

Kames's moral sense has as much to do with aesthetics as with morality; or rather, for Kames, no less than for Hutcheson, virtue is a kind of beauty, moral beauty, as vice is moral deformity.

Scottish Philosophy in the 18th Century Broadie, Alexander 2009

Dialogues Concerning Natural Religion (1779), with whose contents Kames was familiar decades before the work's publication.

Scottish Philosophy in the 18th Century Broadie, Alexander 2009

Kames pointed out the problem in the eighteenth century, noting that “literary compositions run into each other, precisely like colours: in their strong tints they are easily distinguished; but are susceptible of so much variety, and take on so many different forms, that we never can say where one species ends and another begins.”

Genres and niche markets 2009

Kames, on the other hand, holds that there are principles implanted in our nature that permit us to draw conclusions that reason alone does not sanction.

Scottish Philosophy in the 18th Century Broadie, Alexander 2009

Kames pointed out the problem in the eighteenth century, noting that “literary compositions run into each other, precisely like colours: in their strong tints they are easily distinguished; but are susceptible of so much variety, and take on so many different forms, that we never can say where one species ends and another begins.”

Archive 2009-09-01 2009

Kames, however, could not see any difference between the deception by which we believe ourselves to be free when in fact we are necessitated and the deception by which we believe secondary qualities, such as colours and sounds, to be in the external world and able to get along without us, when in fact they depend for their existence upon the exercise of our own sensory powers.

Scottish Philosophy in the 18th Century Broadie, Alexander 2009