This is a list of all the questions and their associated study carrel identifiers. One can learn a lot of the "aboutness" of a text simply by reading the questions.
| identifier | question |
|---|---|
| 2412 | What could be the contrary of any primary substance, such as the individual man or animal? |
| 1974 | ''Did he go?'' |
| 1974 | Again, does the error touch the essentials of the poetic art, or some accident of it? |
| 1974 | For what were the business of a speaker, if the Thought were revealed quite apart from what he says? |
| 1974 | What, for example, would be the effect of the Oedipus of Sophocles, if it were cast into a form as long as the Iliad? |
| 1974 | Yet what difference is there between introducing such choral interludes, and transferring a speech, or even a whole act, from one play to another? |
| 26095 | When they are examined, they are asked, first,''Who is your father, and of what deme? |
| 26095 | who is your father''s father? |
| 26095 | who is your mother''s father, and of what deme?'' |
| 26095 | who is your mother? |
| 6763 | ''Walked?'' |
| 6763 | 13 The next points after what we have said above will be these:( 1) What is the poet to aim at, and what is he to avoid, in constructing his Plots? |
| 6763 | Are they, as our translator takes them,( 1) that man is imitative, and( 2) that people delight in imitations? |
| 6763 | Is it a''creature''a thousand miles long, or a''picture''a thousand miles long which raises some trouble in Chapter VII? |
| 6763 | Or are they( 1) that man is imitative and people delight in imitations, and( 2) the instinct for rhythm, as Professor Butcher prefers? |
| 6763 | Reversals of Fortune of some sort are perhaps usual in any varied plot, but surely not Recognitions? |
| 6763 | What, for instance, are the''two natural causes''in Chapter IV which have given birth to Poetry? |
| 6763 | What, indeed, would be the good of the speaker, if things appeared in the required light even apart from anything he says? |
| 6763 | and( 2) What are the conditions on which the tragic effect depends? |
| 6762 | And here it seems very proper to consider this question, When shall we say that a city is the same, and when shall we say that it is different? |
| 6762 | And why? |
| 6762 | Besides, of what use are the husbandmen to this community? |
| 6762 | Besides, why should such a form of government be changed into the Lacedaemonian? |
| 6762 | But do we never find those virtues united which constitute a good man and excellent citizen? |
| 6762 | But if any person prefers a kingly government in a state, what is to be done with the king''s children? |
| 6762 | But if this law appoints an aristocracy, or a democracy, how will it help us in our present doubts? |
| 6762 | But since he admits, that all their property may be increased fivefold, why should he not allow the same increase to the country? |
| 6762 | But what avails it to point out what is the height of injustice if this is not? |
| 6762 | For what is the difference, if the power is in the hands of the women, or in the hands of those whom they themselves govern? |
| 6762 | For what? |
| 6762 | I mean, whether in a democracy, an oligarchy, an aristocracy, and a monarchy, the same persons shall have the same power? |
| 6762 | If the virtuous should be very few in number, how then shall we act? |
| 6762 | In different states shall the magistrates be different or the same? |
| 6762 | Is it right then that the rich, the few, should have the supreme power? |
| 6762 | Is it to instruct, to amuse, or to employ the vacant hours of those who live at rest? |
| 6762 | Is the family also to reign? |
| 6762 | Is this state then established according to perfect democratical justice, or rather that which is guided by numbers only? |
| 6762 | Now the first thing which presents itself to our consideration is this, whether it is best to be governed by a good man, or by good laws? |
| 6762 | Or shall the magistrates differ as the communities differ? |
| 6762 | Rhetorica: A summary by T. Hobbes, 1655(? |
| 6762 | Shall it be with the majority, or the wealthy, with a number of proper persons, or one better than the rest, or with a tyrant? |
| 6762 | The first question is, whether music is or is not to make a part of education? |
| 6762 | Thus says the Helen of Theodectes:"Who dares reproach me with the name of slave? |
| 6762 | What remedy then shall we find for these three disorders? |
| 6762 | Which then shall we prefer? |
| 6762 | and of those three things which have been assigned as its proper employment, which is the right? |
| 6762 | and upon what principles would they do it, unless they should establish the wise practice of the Cretans? |
| 6762 | as, for instance, in decency of manners, shall it be one cause when it relates to a man, another when it relates to a woman? |
| 6762 | for they are neither[ 1278a] sojourners nor foreigners? |
| 6762 | or if he is to be governed, how can he be governed well? |
| 6762 | or may not all three be properly allotted to it? |
| 6762 | or shall it vary according to the different formation of the government? |
| 6762 | or shall we not establish our equality in this manner? |
| 6762 | or shall we say, that it is of any service in the conduct of life, and an assistant to prudence? |
| 6762 | or should they be so many as almost entirely to compose the state? |
| 6762 | shall the poor have it because they are the majority? |
| 6762 | shall we prefer the virtuous on account of their abilities, if they are capable of governing the city? |
| 6762 | the custom which is already established, or the laws which are proposed in that treatise? |
| 6762 | why should any others have a right to elect the magistrates? |
| 8438 | Treason doth never prosper, what''s the reason? 8438 Why will he want it on the supposition that it is not good? |
| 8438 | ( 2) What then is a"moral virtue,"the result of such a process duly directed? |
| 8438 | 1110b What kind of actions then are to be called compulsory? |
| 8438 | 12,"What man is he that lusteth to live?" |
| 8438 | Again, if any and every thing is the object- matter of Imperfect and Perfect Self- Control, who is the man of Imperfect Self- Control simply? |
| 8438 | Again: how does the involuntariness make any difference between wrong actions done from deliberate calculation, and those done by reason of anger? |
| 8438 | And again, if we are to maintain this position, is a man then happy when he is dead? |
| 8438 | And as for actions of perfected self- mastery, what can theirs be? |
| 8438 | And for a test of the formation of the habits we must[ Sidenote(? |
| 8438 | And he is the strongest case of this error who is really a man of great worth, for what would he have done had his worth been less? |
| 8438 | And how can it be a Generation? |
| 8438 | And next, are cases of being unjustly dealt with to be ruled all one way as every act of unjust dealing is voluntary? |
| 8438 | And yet this rule may admit of exceptions; for instance, which is the higher duty? |
| 8438 | Answers are given both to the psychological question,"What is Pleasure?" |
| 8438 | Are we then to break with him instantly? |
| 8438 | Are we then to call no man happy while he lives, and, as Solon would have us, look to the end? |
| 8438 | Are we then to make our friends as numerous as possible? |
| 8438 | But how stands the fact? |
| 8438 | But must they not add that the feeling must be mutually known? |
| 8438 | But on what sort of life is such activity possible? |
| 8438 | But the question next arises, what kind of goods are we to call independent? |
| 8438 | But then, how does the name come to be common( for it is not seemingly a case of fortuitous equivocation)? |
| 8438 | But then, what do they mean whom we quoted first, and how are they right? |
| 8438 | But to the man of Imperfect Self- Control would apply the proverb,"when water chokes, what should a man drink then?" |
| 8438 | But what are"right"acts? |
| 8438 | But where can this be done, if there be no community? |
| 8438 | But why give materials and instruments, if there is no work to do? |
| 8438 | He therefore acts Unjustly: but towards whom? |
| 8438 | How can a man know what is good or best for him, and yet chronically fail to act upon his knowledge? |
| 8438 | How is it then that no one feels Pleasure continuously? |
| 8438 | If all this be true, how will Virtue be a whit more voluntary than Vice? |
| 8438 | If so, we ask, why are the contrary Pains bad? |
| 8438 | If the former, does he mean positive happiness( a)? |
| 8438 | In fact it is what we all, wise and simple, agree in naming"Happiness"( Welfare or Well- being) In what then does happiness consist? |
| 8438 | In like manner whether one should do a service rather to one''s friend or to a good man? |
| 8438 | In what life can man find the fullest satisfaction for his desires? |
| 8438 | Is it not that the mass of mankind mean by Friends those who are useful? |
| 8438 | Is it not"that for the sake of which the other things are done?" |
| 8438 | Is not this the answer? |
| 8438 | Is not this the reason? |
| 8438 | Is not this the solution? |
| 8438 | Is the[ Greek: phronimos] forming plans to attain some particular End? |
| 8438 | May it not be answered, that they share in them only in so far as they please themselves, and conceive themselves to be good? |
| 8438 | May we not say it is impossible? |
| 8438 | May we not say that the necessary bodily Pleasures are good in the sense in which that which is not- bad is good? |
| 8438 | May we not say then, it is"that voluntary which has passed through a stage of previous deliberation?" |
| 8438 | May we not say, that as utility is the motive of the Friendship the advantage conferred on the receiver must be the standard? |
| 8438 | Men such as these then what mere words can transform? |
| 8438 | Must we not admit that the Political Science plainly does not stand on a similar footing to that of other sciences and faculties? |
| 8438 | Or again, may we not say that Pleasures differ in kind? |
| 8438 | Or how can it be kept or preserved without friends? |
| 8438 | Or must we dispute the statements lately made, and not say that Man is the originator or generator of his actions as much as of his children? |
| 8438 | Rhetorica, A summary by T Hobbes, 1655(? |
| 8438 | Since then it is none of the aforementioned things, what is it, or how is it characterised? |
| 8438 | The cobbler is at his last, why? |
| 8438 | The question then arises, who is to fix the rate? |
| 8438 | The"moral virtues and vices"make up what we call character, and the important questions arise:( 1) What is character? |
| 8438 | This leads us back to the question, What is happiness? |
| 8438 | VII And now let us revert to the Good of which we are in search: what can it be? |
| 8438 | Well then, is it Practical Wisdom which in this case offers opposition: for that is the strongest principle? |
| 8438 | What else would you expect? |
| 8438 | What is there then of such a nature? |
| 8438 | What kind of fearful things then do constitute the object- matter of the Brave man? |
| 8438 | What makes[ Greek: nous] to be a true guide? |
| 8438 | What then can this be? |
| 8438 | What then is the Chief Good in each? |
| 8438 | XI Again: are friends most needed in prosperity or in adversity? |
| 8438 | [ Sidenote: IX] A question is raised also respecting the Happy man, whether he will want Friends, or no? |
| 8438 | and to the ethical question,"What is its value?" |
| 8438 | and( 2) How is it formed? |
| 8438 | and,"Is there but one species of Friendship, or several?" |
| 8438 | because, assuming that Pleasure is not good, then Pain is neither evil nor good, and so why should he avoid it? |
| 8438 | but to whom shall they be giving? |
| 8438 | he admits[ Greek: gnomae] to temper the strictness of justness-- is he applying general Rules to particular cases? |
| 8438 | he is exercising[ Greek: nous praktikos] or[ Greek: agsthaesis]--while in each and all he is[ Greek: phronimos]? |
| 8438 | he is then[ Greek: euboulos]--is he passing under review the suggestions of others? |
| 8438 | he is[ Greek: sunetos]--is he judging of the acts of others? |
| 8438 | must it not be in the most honourable? |
| 8438 | nay, will they not be set in a ridiculous light if represented as forming contracts, and restoring deposits, and so on? |
| 8438 | next, can a man deal unjustly by himself? |
| 8438 | or does it come in fact to this, that we can call nothing independent good except the[ Greek: idea], and so the concrete of it will be nought? |
| 8438 | or is not this a complete absurdity, specially in us who say Happiness is a working of a certain kind? |
| 8438 | or liberal ones? |
| 8438 | or may we not say at once it is impossible? |
| 8438 | or may we say that some cases are voluntary and some involuntary? |
| 8438 | or only freedom from unhappiness([ Greek: B])? |
| 8438 | or that they are good only up to a certain point? |
| 8438 | or will not such a definition be vague, since different things are hateful and pleasant to different men? |
| 8438 | or, in an election of a general, the warlike qualities of the candidates should be alone regarded? |
| 8438 | or, in other words, what is the highest of all the goods which are the objects of action? |
| 8438 | the man who first gives, or the man who first takes? |
| 8438 | those of justice? |
| 8438 | well then, shall we picture them performing brave actions, withstanding objects of fear and meeting dangers, because it is noble to do so? |
| 8438 | whether one should rather requite a benefactor or give to one''s companion, supposing that both are not within one''s power? |
| 8438 | would it not be a degrading praise that they have no bad desires? |