Questions

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
10574	And are all our pious endeavours now frustrated by the dissolute lives of the priests?
10574	Augustine, WHETHER A WOMAN PREGNANT MIGHT BE BAPTIZED?
10574	BUT WHAT IS THE NAME OF THE KING OF THAT PROVINCE?
10574	Being reproved by William for this ill- timed generosity, he replied, WHAT, SHALL I SUFFER MY BROTHER TO DIE OF THIRST?
10574	Besides other queries which it is not material here to relate, Augustine asked, WHETHER COUSIN- GERMANS MIGHT BE ALLOWED TO MARRY?
10574	But the king replied:"How can I remedy the oppressions you complain of?
10574	Can it be supposed that men of so little weight or importance possessed a negative voice against the king and the barons?
10574	Did I deny support and establishments to the clergy and the convents?
10574	Do you fancy I will grant you a lease for so long a term?
10574	HOW SOON A HUSBAND MIGHT HAVE COMMERCE WITH HIS WIFE AFTER HER DELIVERY?
10574	HOW SOON A MAN MIGHT ENTER THE CHURCH, OR RECEIVE THE SACRAMENT, AFTER HAVING HAD COMMERCE WITH HIS WIFE?
10574	HOW SOON AFTER THE BIRTH THE CHILD MIGHT RECEIVE BAPTISM?
10574	He sent for Gourdon, and asked him, WRETCH, WHAT HAVE I EVER DONE TO YOU, TO OBLIGE YOU TO SEEK MY LIFE?--WHAT HAVE YOU DONE TO ME?
10574	How can these accounts be reconciled to probability, and to the state of the navy in the time of Alfred?
10574	How many has he left you?
10574	Or that the King of England could not on demand, without oppressing his subjects, have been able to pay him the money?
10574	WHERE SHALL WE FIND ANOTHER WHEN HE IS GONE?
10574	Was my assistance ever wanting to the poor?
10574	When did you call for supplies which I refused you?
10574	When objections were made to this novelty, he replied, that the pope exercised that authority; and why might not he imitate the example?
10574	When this expedient was first proposed to him, he asked where he should find purchasers?
10574	Would it not be very praiseworthy, said the king, to give that poor man a warm coat in this severe season?
9662	A man who is robbed of a considerable sum; does he find his vexation for the loss anywise diminished by these sublime reflections?
9662	And how far it is possible to push these philosophical principles of doubt and uncertainty?
9662	And shall we, rather than have a recourse to so natural a solution, allow of a miraculous violation of the most established laws of nature?
9662	And under what pretence can you embrace the one, while you reject the other?
9662	And what can you say more, allowing all your suppositions and reasonings?
9662	And what have we to oppose to such a cloud of witnesses, but the absolute impossibility or miraculous nature of the events, which they relate?
9662	And what he proposes by all these curious researches?_ He is immediately at a loss, and knows not what to answer.
9662	And what stronger instance can be produced of the surprising ignorance and weakness of the understanding than the present?
9662	Are not these methods of reasoning exactly similar?
9662	Are such remote and uncertain speculations able to counterbalance the sentiments which arise from the natural and immediate view of the objects?
9662	Are the actions of the same person much diversified in the different periods of his life, from infancy to old age?
9662	Are the manners of men different in different ages and countries?
9662	But do we pretend to be acquainted with the nature of the human soul and the nature of an idea, or the aptitude of the one to produce the other?
9662	But if they had any idea of power, as it is in itself, why could not they Measure it in itself?
9662	But is this a sufficient reason, why philosophers should desist from such researches, and leave superstition still in possession of her retreat?
9662	But still I ask; Why take these attributes for granted, or why ascribe to the cause any qualities but what actually appear in the effect?
9662	But what do we mean by that affirmation?
9662	But what greater temptation than to appear a missionary, a prophet, an ambassador from heaven?
9662	But what is the foundation of this method of reasoning?
9662	But when we have pushed up definitions to the most simple ideas, and find still some ambiguity and obscurity; what resource are we then possessed of?
9662	But you must confess that the inference is not intuitive; neither is it demonstrative: Of what nature is it, then?
9662	By what invention can we throw light upon these ideas, and render them altogether precise and determinate to our intellectual view?
9662	By what means has it become so prevalent among our modern metaphysicians?
9662	Can I do better than propose the difficulty to the public, even though, perhaps, I have small hopes of obtaining a solution?
9662	Can we give any reason for these variations, except experience?
9662	Do you disclaim this principle, in order to embrace a more rational opinion, that the perceptions are only representations of something external?
9662	Do you follow the instincts and propensities of nature, may they say, in assenting to the veracity of sense?
9662	For how much must we diminish from the beauty and value of this species of philosophy, upon such a supposition?
9662	For what is meant by liberty, when applied to voluntary actions?
9662	For what is meant by_ innate_?
9662	For what reason?
9662	Has not the same custom the same influence on all?
9662	How could_ politics_ be a science, if laws and forms of goverment had not a uniform influence upon society?
9662	How is this remedied by experience?
9662	How is this to be accounted for?
9662	How many more have been celebrated for a time, and have afterwards sunk into neglect and oblivion?
9662	How many stories of this nature have, in all ages, been detected and exploded in their infancy?
9662	How often would the great names of Pascal, Racine, Amaud, Nicole, have resounded in our ears?
9662	How shall we reconcile these contradictions?
9662	Is it more difficult to conceive that motion may arise from impulse than that it may arise from volition?
9662	Is it not experience, which renders a dog apprehensive of pain, when you menace him, or lift up the whip to beat him?
9662	Is it not proper to draw an opposite conclusion, and perceive the necessity of carrying the war into the most secret recesses of the enemy?
9662	Is the behaviour and conduct of the one sex very unlike that of the other?
9662	Is the idea of power derived from an internal impression and is it an idea of reflection?
9662	Is there any more intelligible proposition than to affirm, that all the trees will flourish in December and January, and decay in May and June?
9662	May not both these balls remain at absolute rest?
9662	May not the first ball return in a straight line, or leap off from the second in any line or direction?
9662	On what is this inference based?
9662	Or what do you find in this whole question, wherein the security of good morals, or the peace and order of society, is in the least concerned?
9662	The hearing of an articulate voice and rational discourse in the dark assures us of the presence of some person: Why?
9662	The question still recurs, on what process of argument this_ inference_ is founded?
9662	This begets a very natural question; What is meant by a sceptic?
9662	This happens sometimes, and with regard to some objects: Why may it not happen always, and with regard to all objects?
9662	We need only ask such a sceptic,_ What his meaning is?
9662	What logic, what process of argument secures you against this supposition?
9662	What though these reasonings concerning human nature seem abstract, and of difficult comprehension?
9662	What would become of_ history,_ had we not a dependence on the veracity of the historian according to the experience which we have had of mankind?
9662	What, then, is the conclusion of the whole matter?
9662	When we run over libraries, persuaded of these principles, what havoc must we make?
9662	Whence, I beseech you, do we acquire any idea of it?
9662	Whence, do you think, can such philosophers derive their idea of the gods?
9662	Where is the medium, the interposing ideas, which join propositions so very wide of each other?
9662	Where shall we find such a number of circumstances, agreeing to the corroboration of one fact?
9662	Where then is the power, of which we pretend to be conscious?
9662	Where, then, is the odiousness of that doctrine, which I teach in my school, or rather, which I examine in my gardens?
9662	Wherein, therefore, consists the difference between such a fiction and belief?
9662	Who will assert that he can give the ultimate reason, why milk or bread is proper nourishment for a man, not for a lion or a tiger?
9662	Who would not encounter many dangers and difficulties, in order to attain so sublime a character?
9662	Why has the will an influence over the tongue and fingers, not over the heart or liver?
9662	Why then do you refuse to admit the same method of reasoning with regard to the order of nature?
9662	Why then should his moral resentment against the crime be supposed incompatible with them?
9662	Why then should we give the preference to one, which is no more consistent or conceivable than the rest?
9662	Why?
9662	Would you know the sentiments, inclinations, and course of life of the Greeks and Romans?
9662	_ Does it contain any experimental reasoning concerning matter of fact and existence?_ No.
4320	AND CAN YOU THEN IMAGINE, cried the hero, that Iphicrates WOULD BE GUILTY?
4320	After what manner?
4320	And can not we easily distinguish between nature and accident, in the one case as well as in the other?]
4320	And indeed to what other purpose do all the ideas of chastity and modesty serve?
4320	And is not the chief object of vanity, our bravery or learning, our wit or breeding, our eloquence or address, our taste or abilities?
4320	And must not this argument bring as strong conviction, in moral as in natural disquisitions?
4320	And what has a few months afterwards become of it, when every disposition and thought of all the actors is totally altered or annihilated?
4320	And would not the same praise be given it, though snails or vermin had destroyed the peaches, before they came to full maturity?
4320	Are not justice, fidelity, honour, veracity, allegiance, chastity, esteemed solely on account of their tendency to promote the good of society?
4320	At what time, or on what subject it first began to exist?
4320	BUT WHAT RULE HAVE WE, BY WHICH WE CAN DISTINGUISH THESE OBJECTS?
4320	But can we ever be in love with the former?
4320	But what are the relations, I ask, of which you here talk?
4320	But when these different reflections and observations concur in establishing the same conclusion, must they not bestow an undisputed evidence upon it?
4320	But who is there that ever heard of such an instinct?
4320	But why, in the greater society or confederacy of mankind, should not the case be the same as in particular clubs and companies?
4320	But, USEFUL?
4320	Can any one seriously deliberate in the case?
4320	Does the crime consist in that relation?
4320	Does the morality consist in the relation of its parts to each other?
4320	For what else can have an influence of this nature?
4320	For what purpose make a partition of goods, where every one has already more than enough?
4320	For what?
4320	HAS HE WIT?
4320	HOW COULD SOCIETY SUBSIST UNDER SUCH DISORDERS?
4320	Have we any difficulty to comprehend the force of humanity and benevolence?
4320	Have we original innate ideas of praetors and chancellors and juries?
4320	How is it determined?
4320	How little is requisite to supply the necessities of nature?
4320	How?
4320	I.]?
4320	If the secret direction of the intention, said every man of sense, could invalidate a contract; where is our security?
4320	If you demand WHY?
4320	In morals too, is not THE TREE KNOWN BY THE FRUIT?
4320	In short, what character, or peculiar turn of understanding, is more excellent than another?
4320	In what does it consist?
4320	Is gratitude no affection of the human breast, or is that a word merely, without any meaning or reality?
4320	Is not this fine reasoning?
4320	It is by another original instinct, that we recognize the authority of kings and senates, and mark all the boundaries of their jurisdiction?
4320	Or if we admit a disinterested benevolence in the inferior species, by what rule of analogy can we refuse it in the superior?
4320	Or is this a subject in which new discoveries can be made?
4320	Or to conceive, that the very aspect of happiness, joy, prosperity, gives pleasure; that of pain, suffering, sorrow, communicates uneasiness?
4320	Or what is it commonly, that gives us any participation in it, even while alive and present, but our affection and regard to him?
4320	Shall we account for all THEIR sentiments, too, from refined deductions of self- interest?
4320	That it may be alienated by consent, in order to beget that commerce and intercourse, which is so BENEFICIAL to human society?
4320	That the property ought also to descend to children and relations, for the same USEFUL purpose?
4320	Thus, I have often observed, that, among the French, the first questions with regard to a stranger are, IS HE POLITE?
4320	WHAT IS A MAN''S PROPERTY?
4320	WHAT IS THAT TO ME?
4320	Were the distinction or separation of possessions entirely useless, can any one conceive, that it ever should have obtained in society?
4320	What else do we mean by saying that one is rich, the other poor?
4320	What habits, of consequence, more blameable?
4320	What is it then we can here dispute about?
4320	What is the reason, why, by the Athenian laws, one might marry a half- sister by the father, but not by the mother?
4320	What need of positive law where natural justice is, of itself, a sufficient restraint?
4320	What other passion is there where we shall find so many advantages united; an agreeable sentiment, a pleasing consciousness, a good reputation?
4320	What so natural, for instance, as the following dialogue?
4320	What then is this rule of right?
4320	When it is asked, whether a quick or a slow apprehension be most valuable?
4320	Whether a clear head or a copious invention?
4320	Whether a profound genius or a sure judgement?
4320	While we are ignorant whether a man were aggressor or not, how can we determine whether the person who killed him be criminal or innocent?
4320	Who did ever say, except by way of irony, that such a one was a man of great virtue, but an egregious blockhead?
4320	Who sees not, that all these institutions arise merely from the necessities of human society?
4320	Who would live amidst perpetual wrangling, and scolding, and mutual reproaches?
4320	Whose interest then?
4320	Why abridge our native freedom, when, in every instance, the utmost exertion of it is found innocent and beneficial?
4320	Why call this object MINE, when upon the seizing of it by another, I need but stretch out my hand to possess myself to what is equally valuable?
4320	Why create magistrates, where there never arises any disorder or iniquity?
4320	Why dig up the pestilence from the pit in which it is buried?
4320	Why give rise to property, where there can not possibly be any injury?
4320	Why is this peach- tree said to be better than that other; but because it produces more or better fruit?
4320	Why rake into those corners of nature which spread a nuisance all around?
4320	Would any man, who is walking along, tread as willingly on another''s gouty toes, whom he has no quarrel with, as on the hard flint and pavement?
4320	Would you have your company coveted, admired, followed; rather than hated, despised, avoided?
53791	After what manner therefore do they belong to self, and how are they connected with it?
53791	And how can the floor and roof ever meet, while they are separated by the four walls that lie in a contrary position?
53791	And how can we justify to ourselves any belief we repose in them?
53791	And to what end can it serve, either for the service of mankind, or for my own private interest?
53791	And why is it contrary, unless it be more shocking than any delicate satire?
53791	Are not most studious men( and many of them more than I) subject to such reveries or fits of absence, without being exposed to such suspicions?
53791	But as we here not only_ feign_ but_ believe_ this continued existence, the question is,_ from whence arises such a belief_?
53791	But can any thing be imagined more absurd and contradictory than this reasoning?
53791	But can we doubt of this agreement in their influence on the judgment, when we consider the nature and effects of_ education_?
53791	But farther, what must become of all our particular perceptions upon this hypothesis?
53791	But what have I here said, that reflections very refined and metaphysical have little or no influence upon us?
53791	But what is the treachery?
53791	But what repose can be tasted in life, when the heart is agitated?
53791	Can I be sure that, in leaving all established opinions, I am following truth?
53791	Can any thing be supposed more extravagant?
53791	Can he give any definition of it, that will not be the same with that of causation?
53791	Could Mr Hume, after so many instances of disdain on my part, have still the astonishing generosity as to persevere sincerely to serve me?
53791	Do you fancy I will grant you a lease for so long a term?
53791	Do you therefore mean, that it takes not the points in the same order and by the same rule, as is peculiar and essential to a right line?
53791	Does it arise from an impression of sensation or of reflection?
53791	Does it attend us at all times, or does it only return at intervals?
53791	First, for what reason we pronounce it_ necessary_, that every thing whose existence has a beginning, should also have a cause?
53791	For can any one conceive a passion of a yard in length, a foot in breadth, and an inch in thickness?
53791	For how can an impression represent a substance, otherwise than by resembling it?
53791	For how can the two walls, that run from south to north, touch each other, while they touch the opposite ends of two walls that run from east to west?
53791	For how few of our past actions are there, of which we have any memory?
53791	For how is it possible we can separate what is not distinguishable, or distinguish what is not different?
53791	For if they can not, what possibly can become of them?
53791	For what does he mean by_ production_?
53791	For what is the memory but a faculty, by which we raise up the images of past perceptions?
53791	For whence should it be derived?
53791	For why do we blame all gross and injurious language, unless it be, because we esteem it contrary to good breeding and humanity?
53791	For why, indeed, should I have any other?
53791	For, from what impression could this idea be derived?
53791	For, supposing such a conjunction, would the indivisible thought exist on the left or on the right hand of this extended divisible body?
53791	From what causes do I derive my existence, and to what condition shall I return?
53791	Here, therefore, I must ask,_ What is our idea of a simple and indivisible point_?
53791	How can he prove to me, for instance, that two right lines can not have one common segment?
53791	How does he know this?
53791	How else could any thing exist without length, without breadth, or without depth?
53791	How is it possible to make a man easy or happy in a world, to whose customs and maxims he is determined to run retrograde?
53791	How then is it possible, that the same substance can at once be modified into that square table, and into this round one?
53791	How then shall we adjust those principles together?
53791	I first ask mathematicians what they mean when they say one line or surface is_ equal_ to, or_ greater_, or_ less_ than another?
53791	I have declared my disapprobation of their systems; and can I be surprised if they should express a hatred of mine and of my person?
53791	I therefore ask, wherein consists the difference betwixt believing and disbelieving any proposition?
53791	If at intervals, at what times principally does it return, and by what causes is it produced?
53791	If it be conveyed to us by our senses, I ask, which of them, and after what manner?
53791	Is it an impression of sensation or reflection?
53791	Is it in every part without being extended?
53791	Is it in this particular part, or in that other?
53791	Is it pleasant, or painful, or indifferent?
53791	Is it therefore nothing?
53791	Is the indivisible subject or immaterial substance, if you will, on the left or on the right hand of the perception?
53791	Now I ask, what idea do we form of these bodies or objects to which we suppose solidity to belong?
53791	Now''tis certain we have an idea of extension; for otherwise, why do we talk and reason concerning it?
53791	Now, what idea have we of these bodies?
53791	Now, what impression do our senses here convey to us?
53791	Now, what is our idea of the moving body, without which motion is incomprehensible?
53791	Numquid quæ consecravimus perdidisse nos dicimus?
53791	On the back or fore- side of it?
53791	On the supposition of my entering into a project to ruin him, how could I think to bring it about by the services I did him?
53791	On the surface or in the middle?
53791	Or if these colours unite into one, what new colour will they produce by their union?
53791	Or is it entire in any one part without deserting the rest?
53791	Or that''tis impossible to draw more than one right line betwixt any two points?
53791	Pray, who knows when my door was open or shut, except Mr Hume, with whom I lived, and by whom every body was introduced that I saw?
53791	Shall the despair of success make me assert, that I am here possessed of an idea, which is not preceded by any similar impression?
53791	Shall we then rest contented with these two relations of contiguity and succession, as affording a complete idea of causation?
53791	Shall we, then, establish it for a general maxim, that no refined or elaborate reasoning is ever to be received?
53791	The next question, then, should naturally be,_ how experience gives rise to such a principle_?
53791	Under what obligation do I lie of making such an abuse of time?
53791	We may well ask,_ What causes induce us to believe in the existence of body_?
53791	What beings surround me?
53791	What can he have said to them, for it is only through him they know any thing of me?
53791	What could I divine would be the consequence of such a beginning?
53791	What do they know of me, except that I am unhappy, and a friend to their friend Hume?
53791	What harm have I done, or could I do to Mr Rousseau?
53791	What have I done to Mr Walpole, whom I know full as little?
53791	What party, then, shall we choose among these difficulties?
53791	What then can we look for from this confusion of groundless and extraordinary opinions but error and falsehood?
53791	What then is meant by a distinction of reason, since it implies neither a difference nor separation?
53791	What was his design in it?
53791	Where am I, or what?
53791	Where did he see them?
53791	Whether shall the red or the blue be annihilated?
53791	Which of them shall we prefer?
53791	Who could have excited their enmity against me?
53791	Whose favour shall I court, and whose anger must I dread?
53791	Why are those enemies all the friends of Mr Hume?
53791	Why should I have even them?
53791	[ 34] What have I done to Lord Littleton,[35] whom I do n''t even know?
53791	[ 34] Why indeed?
53791	[ 38] How was it possible for me to guess at such chimerical suspicions?
53791	_ What is our idea of necessity, when we say that two objects are necessarily connected together_?
53791	and by what criterion shall I distinguish her, even if fortune should at last guide me on her footsteps?
53791	and on whom have I any influence, or who have any influence on me?
53791	but''tis in vain to ask,_ Whether there be body or not_?
53791	did this good man borrow those eyes he fixes so sternly and unaccountably on those of his friends?
4583	All the planets, are they not earths, which revolve about the sun?
4583	And are you so late in perceiving it?
4583	And by being the first, replied DEMEA, might he not have been sensible of his error?
4583	And for what reason impose on himself such a violence?
4583	And have you at last, said CLEANTHES smiling, betrayed your intentions, PHILO?
4583	And if it requires a cause in both, what do we gain by your system, in tracing the universe of objects into a similar universe of ideas?
4583	And is the slight, imaginary resemblance of the world to a vegetable or an animal sufficient to establish the same inference with regard to both?
4583	And these whence?
4583	And what argument have you against such convulsions?
4583	And what is this delicacy, I ask, which you blame?
4583	And what philosophers could possibly submit to so rigid a rule?
4583	And what say you to the discoveries in anatomy, chemistry, botany?...
4583	And what shadow of an argument, continued PHILO, can you produce, from your hypothesis, to prove the unity of the Deity?
4583	And where is the difficulty, replied PHILO, of that supposition?
4583	And who can doubt of what all men declare from their own immediate feeling and experience?
4583	And why not become a perfect Anthropomorphite?
4583	And why not the same, I ask, in the theological and religious?
4583	And why should man, added he, pretend to an exemption from the lot of all other animals?
4583	And, after all, what satisfaction is there in that infinite progression?
4583	Are not the revolutions of the sun also a confirmation, from analogy, of the same theory?
4583	Are not the satellites moons, which move round Jupiter and Saturn, and along with these primary planets round the sun?
4583	Are these, which have hitherto been so much insisted on by philosophers, all fallacy, all sophism?
4583	Are you secretly, then, a more dangerous enemy than CLEANTHES himself?
4583	Are you so late, says PHILO, in teaching your children the principles of religion?
4583	Besides, consider, DEMEA: This very society, by which we surmount those wild beasts, our natural enemies; what new enemies does it not raise to us?
4583	But according to this hypothesis, whence arise the many conveniences and advantages which men and all animals possess?
4583	But can a conclusion, with any propriety, be transferred from parts to the whole?
4583	But can we ever reasonably expect greater success in any attempts of this nature?
4583	But did the retired life, in which he sought for shelter, afford him any greater happiness?
4583	But further, why may not the material universe be the necessarily existent Being, according to this pretended explication of necessity?
4583	But how is it conceivable, said DEMEA, that the world can arise from any thing similar to vegetation or generation?
4583	But how oft do they break their bounds, and cause the greatest convulsions in society?
4583	But how shall he support this enthusiasm itself?
4583	But if they were really as unhappy as they pretend, says my antagonist, why do they remain in life?...
4583	But if we must needs fix on some hypothesis; by what rule, pray, ought we to determine our choice?
4583	But if we stop, and go no further; why go so far?
4583	But is a part of nature a rule for another part very wide of the former?
4583	But is the whole adjustment of means to ends in a house and in the universe so slight a resemblance?
4583	But might not other particular volitions remedy this inconvenience?
4583	But what is the consequence?
4583	But what is this vegetation and generation of which you talk?
4583	But what, I beseech you, is the object of that curious artifice and machinery, which she has displayed in all animals?
4583	Can the one opinion be intelligible, while the other is not so?
4583	Can we reach no further in this subject than experience and probability?
4583	Can you explain their operations, and anatomise that fine internal structure on which they depend?
4583	Can you pretend to show any such similarity between the fabric of a house, and the generation of a universe?
4583	Do n''t you remember, said PHILO, the excellent saying of LORD BACON on this head?
4583	Do we not find, that it immediately perishes whenever this adjustment ceases, and that its matter corrupting tries some new form?
4583	Does not the great disproportion bar all comparison and inference?
4583	For how can an effect, which either is finite, or, for aught we know, may be so; how can such an effect, I say, prove an infinite cause?
4583	For instance, what if I should revive the old EPICUREAN hypothesis?
4583	For is it necessary to prove what every one feels within himself?
4583	For is this a subject in which philosophers can propose to make discoveries especially in so late an age?
4583	For to what purpose establish the natural attributes of the Deity, while the moral are still doubtful and uncertain?
4583	For what is there in this subject, which should occasion a different conclusion or inference?
4583	For what other name can I give them?
4583	For whence could arise so wonderful a faculty but from design?
4583	From observing the growth of a hair, can we learn any thing concerning the generation of a man?
4583	From their parents?
4583	Have we not the same reason to trace that ideal world into another ideal world, or new intelligent principle?
4583	Have you ever seen nature in any such situation as resembles the first arrangement of the elements?
4583	Have you other earths, might he say, which you have seen to move?
4583	How can any thing, that exists from eternity, have a cause, since that relation implies a priority in time, and a beginning of existence?
4583	How can we satisfy ourselves without going on in infinitum?
4583	How could things have been as they are, were there not an original inherent principle of order somewhere, in thought or in matter?
4583	How is this compatible with that perfect immutability and simplicity which all true Theists ascribe to the Deity?
4583	How many have scarcely ever felt any better sensations?
4583	How many lie under the lingering torment of diseases?
4583	How then does the Divine benevolence display itself, in the sense of you Anthropomorphites?
4583	I would fain know, how an animal could subsist, unless its parts were so adjusted?
4583	If no camels had been created for the use of man in the sandy deserts of AFRICA and ARABIA, would the world have been dissolved?
4583	If we survey a ship, what an exalted idea must we form of the ingenuity of the carpenter who framed so complicated, useful, and beautiful a machine?
4583	In what respect, then, do his benevolence and mercy resemble the benevolence and mercy of men?
4583	Is a very small part a rule for the universe?
4583	Is he able, but not willing?
4583	Is he both able and willing?
4583	Is he willing to prevent evil, but not able?
4583	Is it a rule for the whole?
4583	Is it any thing but a greater sensibility to all the pleasures and pains of life?
4583	Is it contrary to his intention?
4583	Is it from the intention of the Deity?
4583	Is nature in one situation, a certain rule for nature in another situation vastly different from the former?
4583	Is not Venus another earth, where we observe the same phenomenon?
4583	Is not such an unequal conduct a plain proof of prejudice and passion?
4583	Is not the moon another earth, which we see to turn round its centre?
4583	Is not this a proof, that the religious spirit is not so nearly allied to joy as to sorrow?
4583	Is the name, without any meaning, of such mighty importance?
4583	Is there any other rule than the greater similarity of the objects compared?
4583	Now, as to the manner of thinking; how can we make any comparison between them, or suppose them any wise resembling?
4583	Objects, which are in general so widely different, ought they to be a standard for each other?
4583	Omnibus inque locis esse omni tempore praesto?
4583	Or how can order spring from any thing which perceives not that order which it bestows?
4583	Or if the tree was once transplanted and propagated, how could it ever afterwards perish?
4583	Quis pariter coelos omnes convertere?
4583	Rains are necessary to nourish all the plants and animals of the earth: but how often are they defective?
4583	Shall we conjecture, that such a contrivance was necessary, without any appearance of reason?
4583	Shall we say that these circumstances are not necessary, and that they might easily have been altered in the contrivance of the universe?
4583	The economy of final causes?
4583	The order, proportion, and arrangement of every part?
4583	To turn the gay side of life to him, and give him a notion of its pleasures; whither should I conduct him?
4583	To what degree, therefore, of blind dogmatism must one have attained, to reject such natural and such convincing arguments?
4583	Was it Nothing?
4583	What data have you for such extraordinary conclusions?
4583	What devotion or worship address to them?
4583	What is the soul of man?
4583	What more useful than all the passions of the mind, ambition, vanity, love, anger?
4583	What peculiar privilege has this little agitation of the brain which we call thought, that we must thus make it the model of the whole universe?
4583	What then shall we pronounce on this occasion?
4583	What veneration or obedience pay them?
4583	What was it, then, which determined Something to exist rather than Nothing, and bestowed being on a particular possibility, exclusive of the rest?
4583	What woe and misery does it not occasion?
4583	Whence arises the curious structure of an animal?
4583	Whence can any cause be known but from its known effects?
4583	Whence can any hypothesis be proved but from the apparent phenomena?
4583	Where then is the difficulty?
4583	Where then, cry I to both these antagonists, is the subject of your dispute?
4583	Why have all men, I ask, in all ages, complained incessantly of the miseries of life?...
4583	Why is there any misery at all in the world?
4583	Why must this circumstance, so universal, so essential, be excluded from those numerous and limited deities?
4583	Why not assert the deity or deities to be corporeal, and to have eyes, a nose, mouth, ears,& c.?
4583	Why then is any animal ever rendered susceptible of such a sensation?
4583	Why, then, should we think, that order is more essential to one than the other?
4583	Would the manner of a leaf''s blowing, even though perfectly known, afford us any instruction concerning the vegetation of a tree?
4583	You start abstruse doubts, cavils, and objections: You ask me, what is the cause of this cause?
4583	and must you not instantly ascribe it to some design or purpose?
4583	and shall we build on that conjecture as on the most certain truth?
4583	cried DEMEA, interrupting him, where are we?
4583	cried DEMEA: Whither does your imagination hurry you?
4583	et omnes Ignibus aetheriis terras suffire feraces?
4583	how often excessive?
4583	nay often the absence of one good( and who can possess all?)
4583	or, why spare my censure, when such principles are advanced, supported by such an authority, before so young a man as PAMPHILUS?
4583	quae ferramenta?
4583	quae machinae?
4583	quae molitio?
4583	quemadmodum autem obedire et parere voluntati architecti aer, ignis, aqua, terra potuerunt?"
4583	qui ministri tanti muneris fuerunt?
4583	qui vectes?
4583	to a ball, to an opera, to court?
4583	whence then is evil?
4583	why not stop at the material world?
4705	A merchant is desirous of knowing the sum total of his accounts with any person: Why?
4705	After what manner, therefore, do they belong to self; and how are they connected with it?
4705	An action, or sentiment, or character is virtuous or vicious; why?
4705	And how can the floor and roof ever meet, while they are separated by the four walls, that lie in a contrary position?
4705	And how can we justify to ourselves any belief we repose in them?
4705	And how distinguish that exactly from a probability?
4705	And if they were founded on original instincts, coued they have any greater stability?
4705	And to what end can it serve either for the service of mankind, or for my own private interest?
4705	And what creature departs more widely, not only from right reason, but from his own character and disposition?
4705	And why is it contrary, unless it be more shocking than any delicate satire?
4705	And, Whether this feeling be any thing but a firmer conception, or a faster hold, that we take of the object?
4705	Are the changes of our body from infancy to old age more regular and certain than those of our mind and conduct?
4705	Are they therefore, upon that account, immoral?
4705	But after what manner does it give pleasure?
4705	But can anything be imagined more absurd and contradictory than this reasoning?
4705	But can there be any difficulty in proving, that vice and virtue are not matters of fact, whose existence we can infer by reason?
4705	But can we doubt of this agreement in their influence on the judgment, when we consider the nature and effects Of EDUCATION?
4705	But farther, what must become of all our particular perceptions upon this hypothesis?
4705	But in what manner?
4705	But is property, or right, or obligation, intelligible, without an antecedent morality?
4705	But may not the sense of morality or duty produce an action, without any other motive?
4705	But shall we say upon that account, that the wine is harmonious, or the music of a good flavour?
4705	But then I ask, if the removal of design be able entirely to remove the passion of love and hatred?
4705	But what do we mean by impossible?
4705	But what have I here said, that reflections very refined and metaphysical have little or no influence upon us?
4705	But what makes the end agreeable?
4705	But what passion?
4705	But who will assert, that this is the only foundation of justice?
4705	Can he give any definition of it, that will not be the same with that of causation?
4705	Do the children arise from this copulation more uniformly, than does the parents care for their safety and preservation?
4705	Do you conceive any thing but merely that perception?
4705	Do you therefore mean that it takes not the points in the same order and by the same rule, as is peculiar and essential to a right line?
4705	Does it arise from an impression of sensation or of reflection?
4705	Does it discover a relation or a matter of fact?
4705	For can any one conceive a passion of a yard in length, a foot in breadth, and an inch in thickness?
4705	For from what impression coued this idea be derived?
4705	For how can an impression represent a substance, otherwise than by resembling it?
4705	For how few of our past actions are there, of which we have any memory?
4705	For how is it possible we can separate what is not distinguishable, or distinguish what is not different?
4705	For if they can not, what possibly can become of them?
4705	For is it more certain, that two flat pieces of marble will unite together, than that two young savages of different sexes will copulate?
4705	For supposing such a conjunction, would the indivisible thought exist on the left or on the right hand of this extended divisible body?
4705	For what does he mean by production?
4705	For what does reason discover, when it pronounces any action vicious?
4705	For what if he be my enemy, and has given me just cause to hate him?
4705	For what is more capricious than human actions?
4705	For what is the memory but a faculty, by which we raise up the images of past perceptions?
4705	For what reason?
4705	For whence should it be derived?
4705	For why do we blame all gross and injurious language, unless it be, because we esteem it contrary to good breeding and humanity?
4705	For, who ever thought of forbearing any action, because others might possibly draw false conclusions from it?
4705	From what causes do I derive my existence, and to what condition shall I return?
4705	From whence does this proceed, but that the memory in the first case assists the fancy and gives an additional force and vigour to its conceptions?
4705	Have you any notion of self or substance?
4705	Here therefore I must ask, What is our idea of a simple and indivisible point?
4705	How can he prove to me, for instance, that two right lines can not have one common segment?
4705	How do we separate this impossibility from an improbability?
4705	How else coued any thing exist without length, without breadth, or without depth?
4705	How is it possible they coued ever become objects of pride, except by means of that transition above- explained?
4705	How is this to be accounted for?
4705	How much more when aided by that circumstance?
4705	How then is it possible, that the same substance can at once be modifyed into that square table, and into this round one?
4705	How then shall we adjust those principles together?
4705	I Does it attend us at all times, or does it only return at intervals?
4705	I JUSTICE, WHETHER A NATURAL OR ARTIFICIAL VIRTUE?
4705	I JUSTICE, WHETHER A NATURAL OR ARTIFICIAL VIRTUE?
4705	I first ask mathematicians, what they mean when they say one line or surface is EQUAL to, or GREATER or LESS than another?
4705	I have declared my disapprobation of their systems; and can I be surprized, if they should express a hatred of mine and of my person?
4705	I therefore ask, Wherein consists the difference betwixt believing and disbelieving any proposition?
4705	If at intervals, at what times principally does it return, and by what causes is it produced?
4705	If it be conveyed to us by our senses, I ask, which of them; and after what manner?
4705	If it be, how can that question have place, concerning the subsistence of self, under a change of substance?
4705	If they be distinct, what is the difference betwixt them?
4705	Is it an impression of sensation or of reflection?
4705	Is it because it is his duty to be grateful?
4705	Is it in every part without being extended?
4705	Is it in this particular part, or in that other?
4705	Is it pleasant, or painful, or indifferent?
4705	Is it therefore nothing?
4705	Is self the same with substance?
4705	Is the indivisible subject, or immaterial substance, if you will, on the left or on the right hand of the perception?
4705	Now I ask, what idea do we form of these bodies or objects, to which we suppose solidity to belong?
4705	Now after what manner are they related to ourselves?
4705	Now it is certain we have an idea of extension; for otherwise why do we talk and reason concerning it?
4705	Now the question is, after what manner this utility and importance operate upon us?
4705	Now what idea have we of these bodies?
4705	Now what impression do oar senses here convey to us?
4705	Now what is our idea of the moving body, without which motion is incomprehensible?
4705	On the back or fore side of it?
4705	On the surface or in the middle?
4705	Or if it be possible to imagine, that such errors are the sources of all immorality?
4705	Or if it were, is an exception to a general rule in every case criminal, for no other reason than because it is an exception?
4705	Or if these colours unite into one, what new colour will they produce by their union?
4705	Or is it entire in any one part without deserting the rest?
4705	Or that it is impossible to draw more than one right line betwixt any two points?
4705	Or, who ever performed any, that he might give rise to true conclusions?]
4705	Ought the right of the elder to be regarded in a nation, where the eldest brother had no advantage in the succession to private families?
4705	Shall the despair of success make me assert, that I am here possest of an idea, which is not preceded by any similar impression?
4705	Shall we then rest contented with these two relations of contiguity and succession, as affording a complete idea of causation?
4705	Shall we, then, establish it for a general maxim, that no refined or elaborate reasoning is ever to be received?
4705	Should it be asked, what proportion these two species of morality bear to each other?
4705	The next question is, Of what nature are these impressions, and after what manner do they operate upon us?
4705	The next question, then, should naturally be, how experience gives rise to such a principle?
4705	The question is, whether these intervals do not afford us the idea of extension without body?
4705	Under what obligation do I lie of making such an abuse of time?
4705	WHETHER IT IS BY MEANS OF OUR IDEAS OR IMPRESSIONS WE DISTINGUISH BETWIXT VICE AND VIRTUE, AND PRONOUNCE AN ACTION BLAMEABLE OR PRAISEWORTHY?
4705	We may well ask, What causes induce us to believe in the existence of body?
4705	What beings surround me?
4705	What farther proof can be desired for the present system?
4705	What farther proof can we desire for the double relation of impressions and ideas?
4705	What follows?
4705	What if I be in necessity, and have urgent motives to acquire something to my family?
4705	What if he be a miser, and can make no use of what I would deprive him of?
4705	What if he be a profligate debauchee, and would rather receive harm than benefit from large possessions?
4705	What if he be a vicious man, and deserves the hatred of all mankind?
4705	What more inconstant than the desires of man?
4705	What party, then, shall we choose among these difficulties?
4705	What restraint, therefore, shall we impose on women, in order to counter- balance so strong a temptation as they have to infidelity?
4705	What then can we look for from this confusion of groundless and extraordinary opinions but error and falshood?
4705	When it is asked, whether a quick or a slow apprehension be most valuable?
4705	Where am I, or what?
4705	Whether shall the red or the blue be annihilated?
4705	Which of them shall we prefer?
4705	Who can tell me, for instance, what were his thoughts and actions on the 1st of January 1715, the 11th of March 1719, and the 3rd of August 1733?
4705	Whose favour shall I court, and whose anger must I dread?
4705	Why then look any farther, or multiply suppositions without necessity?
4705	Why?
4705	Why?
4705	and on whom have, I any influence, or who have any influence on me?
4705	but it is in vain to ask, Whether there be body or not?
4705	in short, what character, or peculiar understanding, is more excellent than another?
4705	whether a clear head, or a copious invention?
4705	whether a profound genius, or a sure judgment?
53792	A merchant is desirous of knowing the sum total of his accounts with any person: why?
53792	All the planets, are they not earths, which revolve about the sun?
53792	An action, or sentiment, or character, is virtuous or vicious; why?
53792	And are you so late in perceiving it?
53792	And by being the first, replied Demea, might he not have been sensible of his error?
53792	And for what reason impose on himself such a violence?
53792	And have you at last, said Cleanthes smiling, betrayed your intentions, Philo?
53792	And how distinguish that exactly from a probability?
53792	And if it requires a cause in both, what do we gain by your system, in tracing the universe of objects into a similar universe of ideas?
53792	And if they were founded on original instincts, could they have any greater stability?
53792	And is the slight, imaginary resemblance of the world to a vegetable or an animal sufficient to establish the same inference with regard to both?
53792	And these whence?
53792	And what argument have you against such convulsions?
53792	And what creature departs more widely, not only from right reason, but from his own character and disposition?
53792	And what philosophers could possibly submit to so rigid a rule?
53792	And what say you to the discoveries in anatomy, chemistry, botany?...
53792	And what shadow of an argument, continued Philo, can you produce, from your hypothesis, to prove the unity of the Deity?
53792	And where is the difficulty, replied Philo, of that supposition?
53792	And who can doubt of what all men declare from their own immediate feeling and experience?
53792	And why not become a perfect Anthropomorphite?
53792	And why not the same, I ask, in the theological and religious?
53792	And why should man, added he, pretend to an exemption from the lot of all other animals?
53792	And, after all, what satisfaction is there in that infinite progression?
53792	And,_ Whether this feeling be any thing but a firmer conception, or a faster hold, that we take of the object_?
53792	Are not the revolutions of the sun also a confirmation, from analogy, of the same theory?
53792	Are not the satellites moons, which move round Jupiter and Saturn, and along with these primary planets round the sun?
53792	Are the changes of our body from infancy to old age more regular and certain than those of our mind and conduct?
53792	Are these, which have hitherto been so much insisted on by philosophers, all fallacy, all sophism?
53792	Are they, therefore, upon that account, immoral?
53792	Are you secretly, then, a more dangerous enemy than Cleanthes himself?
53792	Are you so late, says Philo, in teaching your children the principles of religion?
53792	Besides, consider, Demea: This very society, by which we surmount those wild beasts, our natural enemies; what new enemies does it not raise to us?
53792	But according to this hypothesis, whence arise the many conveniences and advantages which men and all animals possess?
53792	But after what manner does it give pleasure?
53792	But can a conclusion, with any propriety, be transferred from parts to the whole?
53792	But can there be any difficulty in proving, that vice and virtue are not matters of fact, whose existence we can infer by reason?
53792	But can we ever reasonably expect greater success in any attempts of this nature?
53792	But did the retired life, in which he sought for shelter, afford him any greater happiness?
53792	But farther, why may not die material universe be the necessarily existent Being, according to this pretended explication of necessity?
53792	But how is it conceivable, said Demea, that the world can arise from any thing similar to vegetation or generation?
53792	But how oft do they break their bounds, and cause the greatest convulsions in society?
53792	But how shall he support this enthusiasm itself?
53792	But if they were really as unhappy as they pretend, says my antagonist, why do they remain in life?....
53792	But if we must needs fix on some hypothesis; by what rule, pray, ought we to determine our choice?
53792	But if we stop, and go no farther; why go so far?
53792	But in what manner?
53792	But is a part of nature a rule for another part very wide of the former?
53792	But is property, or right, or obligation, intelligible without an antecedent morality?
53792	But is the whole adjustment of means to ends in a house and in the universe so slight a resemblance?
53792	But may not the sense of morality or duty produce an action, without any other motive?
53792	But might not other particular volitions remedy this inconvenience?
53792	But shall we say, upon that account, that the wine is harmonious, or the music of a good flavour?
53792	But then I ask, if the removal of design be able entirely to remove the passion of love and hatred?
53792	But what do we mean by impossible?
53792	But what is the consequence?
53792	But what is this vegetation and generation of which you talk, said Demea?
53792	But what makes the end agreeable?
53792	But what passion?
53792	But what, I beseech you, is the object of that curious artifice and machinery, which she has displayed in all animals?
53792	But who will assert, that this is the only foundation of justice?
53792	Can the one opinion be intelligible, while the other is not so?
53792	Can we reach no farther in this subject than experience and probability?
53792	Can you explain their operations, and anatomize that fine internal structure on which they depend?
53792	Can you pretend to show any such similarity between the fabric of a house, find the generation of a universe?
53792	Do n''t you remember, said Philo, the excellent saying of Lord Bacon on this head?
53792	Do the children arise from this copulation more uniformly, than does the parents''care for their safety and preservation?
53792	Do we not find, that it immediately perishes whenever this adjustment ceases, and that its matter corrupting tries some new form?
53792	Do you conceive any thing but merely that perception?
53792	Does it discover a relation or a matter of fact?
53792	Does not the great disproportion bar all comparison and inference?
53792	For how can an effect, which either is finite, or, for aught we know, may be so; how can such an effect, I say, prove an infinite cause?
53792	For instance, what if I should revive the old Epicurean hypothesis?
53792	For is it necessary to prove what every one feels within himself?
53792	For is this a subject in which philosophers can propose to make discoveries especially in so late an age?
53792	For it is more certain that two flat pieces of marble will unite together, than two young savages of different sexes will copulate?
53792	For to what purpose establish the natural attributes of the Deity, while the moral are still doubtful and uncertain?
53792	For what does reason discover, when it pronounces any action vicious?
53792	For what if he be my enemy, and has given me just cause to hate him?
53792	For what is more capricious than human actions?
53792	For what is there in this subject, which should occasion a different conclusion or inference?
53792	For what other name can I give them?
53792	For what reason?
53792	For whence could arise so wonderful a faculty but from design?
53792	For who ever thought of forbearing any action, because others might possibly draw false conclusions from it?
53792	From observing the growth of a hair, can we learn any thing concerning the generation of a man?
53792	From whence does this proceed, but that the memory in the first case assists the fancy, and gives an additional force and vigour to its conceptions?
53792	From_ their_ parents?
53792	Have we not the same reason to trace that ideal world into another ideal world, or new intelligent principle?
53792	Have you any notion of_ self_ or_ substance_?
53792	Have you ever seen nature in any such situation as resembles the first arrangement of the elements?
53792	Have you other earths, might he say, which you have seen to move?
53792	How can any thing, that exists from eternity, have a cause, since that relation implies a priority in time, and a beginning of existence?
53792	How can we satisfy ourselves without going on_ in infinitum_?
53792	How could things have been as they are, were there not an original inherent principle of order somewhere, in thought or in matter?
53792	How do we separate this impossibility from an improbability?
53792	How is it possible they could ever become objects of pride, except by means of that transition above explained?
53792	How is this compatible with that perfect immutability and simplicity which all true Theists ascribe to the Deity?
53792	How is this to be accounted for?
53792	How many have scarcely ever felt any better sensations?
53792	How many lie under the lingering torment of diseases?
53792	How then does the Divine benevolence display itself, in the sense of you Anthropomorphites?
53792	I would fain know, how an animal could subsist, unless its parts were so adjusted?
53792	If it be, how can that question have place, concerning the subsistence of self, under a change of substance?
53792	If no camels had been created for the use of man in the sandy deserts of Africa and Arabia, would the world have been dissolved?
53792	If they be distinct, what is the difference betwixt them?
53792	If we survey a ship, what an exalted idea must we form of the ingenuity of the carpenter who framed so complicated, useful, and beautiful a machine?
53792	In what respect, then, do his benevolence and mercy resemble the benevolence and mercy of men?
53792	Is a very small part a rule for the universe?
53792	Is he able, but not willing?
53792	Is he willing to prevent evil, but not able?
53792	Is it a rule for the whole?
53792	Is it any thing but a greater sensibility to all the pleasures and pains of life?
53792	Is it because''tis his duty to be grateful?
53792	Is it contrary to his intention?
53792	Is it from the intention of the Deity?
53792	Is nature in one situation, a certain rule for nature in another situation vastly different from the former?
53792	Is not Venus another earth, where we observe the same phenomenon?
53792	Is not such an unequal conduct a plain proof of prejudice and passion?
53792	Is not the moon another earth, which we see to turn round its centre?
53792	Is not this a proof, that the religious spirit is not so nearly allied to joy as to sorrow?
53792	Is the name, without any meaning, of such mighty importance?
53792	Is there any other rule than the greater similarity of the objects compared?
53792	Is_ self_ the same with_ substance_?
53792	JUSTICE, WHETHER A NATURAL OR ARTIFICIAL VIRTUE?
53792	Justice, whether a natural or artificial Virtue?
53792	Now the question is, after what manner this utility and importance operate upon us?
53792	Now, after what manner are they related to ourselves?
53792	Now, as to the_ manner_ of thinking; how can we make any comparison between them, or suppose them any wise resembling?
53792	Objects, which are in general so widely different, ought they to be a standard for each other?
53792	Omnibus inque locis esse omni tempore prà ¦ sto?
53792	Or how can order spring from any thing which perceives not that order which it bestows?
53792	Or if it be possible to imagine, that such errors are the sources of all immorality?
53792	Or if the tree was once transplanted and propagated, how could it ever afterwards perish?
53792	Or who ever performed any, that he might give rise to true conclusions?
53792	Ought the right of the elder to be regarded in a nation, where the eldest brother had no advantage in the succession to private families?
53792	Quis pariter coelos omnes convertere?
53792	Rains are necessary to nourish all the plants and animals of the earth: but how often are they defective?
53792	Shall we conjecture, that such a contrivance was necessary, without any appearance of reason?
53792	Shall we say that these circumstances are not necessary, and that they might easily have been altered in the contrivance of the universe?
53792	Should it be asked,_ what proportion these two species of morality bear to each other_?
53792	Since, therefore, this is the case with regard to property, and rights, and obligations, I ask, how it stands with regard to justice and injustice?
53792	The economy of final causes?
53792	The next question is, of what nature are these impressions, and after what manner do they operate upon us?
53792	The order, proportion, and arrangement of every part?
53792	To turn the gay side of life to him, and give him a notion of its pleasures; whether should I conduct him?
53792	To what degree, therefore, of blind dogmatism must one have attained, to reject such natural and such convincing arguments?
53792	Was it_ Nothing_?
53792	What devotion or worship address to them?
53792	What farther proof can be desired for the present system?
53792	What farther proof can we desire for the double relation of impressions and ideas?
53792	What follows?
53792	What if I be in necessity, and have urgent motives to acquire something to my family?
53792	What if he be a miser, and can make no use of what I would deprive him of?
53792	What if he be a profligate debauchee, and would rather receive harm than benefit from large possessions?
53792	What if he be a vicious man, and deserves the hatred of all mankind?
53792	What is the soul of man?
53792	What more inconstant than the desires of man?
53792	What more useful than all the passions of the mind, ambition, vanity love, anger?
53792	What peculiar privilege has this little agitation of the brain which we call_ thought_, that we must thus make it the model of the whole universe?
53792	What restraint, therefore, shall we impose on women, in order to counterbalance so strong a temptation as they have to infidelity?
53792	What then shall we pronounce on this occasion?
53792	What veneration or obedience pay them?
53792	What was it, then, which determined Something to exist rather than Nothing, and bestowed being on a particular possibility, exclusive of the rest?
53792	What wo and misery does it not occasion?
53792	What_ data_ have you for such extraordinary conclusions?
53792	When it is asked, whether a quick or a slow apprehension be most valuable?
53792	Whence arises the curious structure of an animal?
53792	Whence can any cause be known but from its known effects?
53792	Whence can any hypothesis be proved but from the apparent phenomena?
53792	Where then is the difficulty?
53792	Where then, cry I to both these antagonists, is the subject of your dispute?
53792	Why have all men, I ask, in all ages, complained incessantly of the miseries of life?....
53792	Why is there any misery at all in the world?
53792	Why must this circumstance, so universal, so essential, be excluded from those numerous and limited deities?
53792	Why not assert the deity or deities to be corporeal, and to have eyes, a nose, mouth, ears,& c.?
53792	Why then is any animal ever rendered susceptible of such a sensation?
53792	Why then look any farther, or multiply suppositions without necessity?
53792	Why, then, should we think, that order is more essential to one than the other?
53792	Why?
53792	Why?
53792	Would the manner of a leaf''s blowing, even though perfectly known, afford us any instruction concerning the vegetation of a tree?
53792	You start abstruse doubts, cavils, and objections: You ask me, what is the cause of this cause?
53792	_ First_, It is directly contrary to experience, and our immediate consciousness?
53792	and must you not instantly ascribe it to some design or purpose?
53792	and shall we build on that conjecture as on the most certain truth?
53792	cried Demea, interrupting him, where are we?
53792	cried Demea: Whither does your imagination hurry you?
53792	et omnes Ignibus à ¦ theriis terras suffire feraces?
53792	how often excessive?
53792	in short, what character, or peculiar understanding, is more excellent than another?
53792	nay often the absence of one good( and who can possess all?)
53792	or, why spare my censure, when such principles are advanced, supported by such an authority, before so young a man as Pamphilus?
53792	quemadmodum autem obedire et parere voluntati architecti aer, ignis, aqua, terra potuerunt?''
53792	qui minstri tanti muneris fuerunt?
53792	qui vectes?
53792	quà ¦ ferramenta?
53792	quà ¦ machinà ¦?
53792	quà ¦ molito?
53792	then is he malevolent Is he both able and willing?
53792	to a ball, to an opera, to court?
53792	whence then is evil?
53792	whether a clear head, or a copious invention?
53792	whether a profound genius, or a sure judgment?
53792	why not stop at the material world?