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
16287	But how can you speak if you''re killed?
16287	When two of these asses met, there would be an anxious''Have you got your lantern?'' 16287 ***** And now what is the result of all these considerations and quotations? 16287 ***** But what, exactly, do we mean by an ideal? 16287 And in what does your deliberation consist? 16287 And what do we retort when they say this? 16287 And which has the superior view of the absolute truth, he or we? 16287 And who knows how much of that higher manliness of poverty, of which Phillips Brooks has spoken so penetratingly, was or was not present in that gang? 16287 And why is this so? 16287 As you sit reading the most moving romance you ever fell upon, what sort of a judge is your fox- terrier of your behavior? 16287 But how can one attain to the feeling of the vital significance of an experience, if one have it not to begin with? 16287 But this forming of associations with a fact,--what is it but thinking_ about_ the fact as much as possible? 16287 But was not this a paradox well calculated to fill one with dismay? 16287 But, if so, how does he point it out? 16287 Can not we escape some of those hideous ancestral intolerances and cruelties, and positive reversals of the truth? 16287 Can the teacher afford to throw such an ally away? 16287 Can we give no definite account of such a word? 16287 Can we say which of these functions is the more essential? 16287 Could a Howells or a Kipling be enlisted in this mission? 16287 Does your faculty of memory obey the order, and reproduce any definite image from your past? 16287 For where would any of it have been without their unremitting, unrewarded labor in the fields? 16287 How are idioms acquired, how do local peculiarities of phrase and accent come about? 16287 How can conversation possibly steer itself through such a sea of responsibilities and inhibitions as this? 16287 How is it when an alternative is presented to you for choice, and you are uncertain what you ought to do? 16287 I was out early taking a short walk by the river only two squares from where I live.... Shall I tell you about[ my life] just to fill up? 16287 If the outer differences had no meaning for life, why indeed should all this immense variety of them exist? 16287 If there_ were_ any such morally exceptional individuals, however, what made them different from the rest? 16287 If, arresting ourselves in the flow of reverie, we ask the question,How came we to be thinking of just this object now?"
16287	If, then, you are asked,"_ In what does a moral act consist_ when reduced to its simplest and most elementary form?"
16287	Is he in excess, being in this matter a maniac?
16287	Is it because they are so dirty?
16287	Is it the insensibility?
16287	Is it the poverty?
16287	Is it the slavery to a task, the loss of finer pleasures?
16287	It stands staring into vacancy, and asking,"What kind of a thing do you wish me to remember?"
16287	Many teachers are inquiring,"What is the meaning of Apperception in educational psychology?"
16287	Must we wait for some one born and bred and living as a laborer himself, but who, by grace of Heaven, shall also find a literary voice?
16287	Now of what do such habits of reaction themselves consist?
16287	Now what is the cause of this absence of repose, this bottled- lightning quality in us Americans?
16287	So that, if the_ homo sapiens_ of the future can only digest his food and think, what need will he have of well- developed muscles at all?
16287	So, taking the book, she asked:"In what condition is the interior of the globe?"
16287	The backache, the long hours, the danger, are patiently endured-- for what?
16287	The change is well described by my colleague, Josiah Royce:--"What, then, is our neighbor?
16287	Then I said to the mountaineer who was driving me,"What sort of people are they who have to make these new clearings?"
16287	WHAT MAKES A LIFE SIGNIFICANT?
16287	We mean all this in youth, I say; and yet in how many middle- aged men and women is such an honest and sanguine expectation fulfilled?
16287	We say:"Why_ did n''t_ you think?
16287	Well, has our experimental self- observation, so understood, already accomplished aught of importance?
16287	What is life on the largest scale, he asks, but the same recurrent inanities, the same dog barking, the same fly buzzing, forevermore?
16287	What is the attentive process, psychologically considered?
16287	What is their life to ours,--the life that is as naught to them?
16287	What more deadly uninteresting object can there be than a railroad time- table?
16287	What percentage of persons now fifty years old have any definite conception whatever of a dynamo, or how the trolley- cars are made to run?
16287	What were you there for but to think?"
16287	Where would any of_ us_ be, were there no one willing to know us as we really are or ready to repay us for_ our_ insight by making recognizant return?
16287	Which has the more vital insight into the nature of Jill''s existence, as a fact?
16287	Who are the scholars who get''rattled''in the recitation- room?
16287	Who are those who do recite well?
16287	Why are you, my hearers, sitting here before me?
16287	Why not?
16287	Why seek to eliminate it from the schoolroom or minimize the sterner law?
16287	Yet where will you find a more interesting object if you are going on a journey, and by its means can find your train?
16287	Yet you remember the Irishman who, when asked,"Is not one man as good as another?"
16287	or are we in defect, being victims of a pathological anà ¦ sthesia as regards Jill''s magical importance?
16287	to which,"Is that the kind of spray I spray my nose with?"
20768	And to what? 20768 By Jove,"I said to myself,"here''s B''ssold[ Transcriber''s note:''B''s old''?]
20768	Dogs, would you live forever?
20768	If John was perfect, why are you and I alive?
20768	Progress?
20768	The fact that I am here certainly shows me that the Soul has need of an organ here, and shall I not assume the post?
20768	''Is heaven so poor that_ justice_ Metes the bounty of the skies?
20768	****** What of thy priests''confuting, Of fate and form and law, Of being and essence and counterpoise, Of poles that drive and draw?
20768	A shallow view this, truly; for who can say what might have prevailed if man had ever been a reasoning and not a fighting animal?
20768	And all gain is of the lost?''
20768	And how confluent with one another may they become?
20768	And is individuality with us also going to count for nothing unless stamped and licensed and authenticated by some title- giving machine?
20768	And what is the result to- day?
20768	And what makes essential quality in a university?
20768	And what_ is_ this instant now?
20768	Are individual"spirits"constituted there?
20768	Are we doomed to suffer like the rest?
20768	Barbecues, bonfires, and banners?
20768	Blood again writes,"is the stare[ Transcriber''s note: state?]
20768	Blood?
20768	But a live man''s answer might be in this way: What is the multiplication table when it is not written down?
20768	But are we Americans ourselves destined after all to hunger after similar vanities on an infinitely more contemptible scale?
20768	But what on earth is"social force"?
20768	But what was this"It"?
20768	But when was not the science of the future stirred to its conquering activities by the little rebellious exceptions to the science of the present?
20768	By what diversity of means, in the differing types of human beings, may the faculties be stimulated to their best results?
20768	Can the two thick volumes of autobiography which Mr. Spencer leaves behind him explain such discrepant appreciations?
20768	Can the"no"answer be as unhesitatingly uttered?
20768	Can we find revealed in them the higher synthesis which reconciles the contradictions?
20768	Did it reconcile the South and the North that both agreed that there were slaves?
20768	Did the fact that both believed in the existence of the Pope reconcile Luther and Ignatius Loyola?
20768	First of all, is not our growing tendency to appoint no instructors who are not also doctors an instance of pure sham?
20768	For how shall he entertain a reason bigger than himself?
20768	Have we here contradiction simply, a man converted from one faith to its opposite?
20768	Here we have subjective factors; but are not transsubjective or objective forces also at work?
20768	How are old maids and old bachelors made?
20768	How can I do so better than by uttering quite simply and directly the impressions that I personally receive?
20768	How can he be concealed?"
20768	How can it be otherwise?
20768	How can the loss of distinction make a_ difference_?
20768	How can we measure the cash- value to France of a Pasteur, to England of a Kelvin, to Germany of an Ostwald, to us here of a Burbank?
20768	How not to let the level lapse?
20768	How numerous, and of how many hierarchic orders may these then be?
20768	How pay the love unmeasured That could not brook reward?
20768	How permanent?
20768	How prompt self- loyal honor Supreme above desire, That bids the strong die for the weak, The martyrs sing in fire?
20768	How to keep it at an appreciable maximum?
20768	How transient?
20768	I spoke of how shrunken the wraith, how thin the echo, of men is after they are departed?
20768	If distinction should vanish, what would remain?
20768	If she does a bit of scolding now and then who can blame her?
20768	If we were asked that disagreeable question,"What are the bosom- vices of the level of culture which our land and day have reached?"
20768	In such a stagnant summer afternoon of a world, where would be the zest or interest?
20768	Is not the mould as shapely as the model?
20768	Knowing all this, he should be able to answer the twin question,''What is the difference_ between sameness and difference_?''
20768	Must not we of the colleges see to it that no historian shall ever say anything like this?
20768	Now, exactly how much does this signify?
20768	Now, what is supposed to be the line of us who have the higher college training?
20768	Now, who can be absolutely certain that this may not be the career of democracy?
20768	Our democratic problem thus is statable in ultra- simple terms: Who are the kind of men from whom our majorities shall take their cue?
20768	Shall it not be auspicious?
20768	So poor that every blessing Fills the debit of a cost?
20768	That all process is returning?
20768	The crowded orders, the stern decisions, the foreign despatches, the Castilian etiquette?
20768	The problem is, then, how can men be trained up to their most useful pitch of energy?
20768	The scientist, for his part, sees a"will to deceive,"watching its chance in all of us, and able( possibly?)
20768	The writer goes on, addressing the goddess of"compensation"or rational balance;--"How shalt thou poise the courage That covets all things hard?
20768	The"dissipation of motion"part of it is simple vagueness,--for what particular motion is"dissipated"when a man or state grows more highly evolved?
20768	This happened in the instance by which I introduced this article, and it happens daily and hourly in all our colleges?
20768	Time turns a weary and a wistful face; has he not traversed an eternity?
20768	To what other could it change as a whole?
20768	To what tracts, to what active systems functioning separately in it, do personalities correspond?
20768	What again, are the relations between the cosmic consciousness and matter?
20768	What are the conditions of individuation or insulation in this mother- sea?
20768	What are the limits of human faculty in various directions?
20768	What country under heaven has not thousands of such youths to rejoice in, youths on whom the safety of the human race depends?
20768	What filled it?
20768	What has concluded, that we might conclude in regard to it?
20768	What is its inner topography?
20768	What is one to think of this queer chapter in human nature?
20768	Whatever else, it is_ process_--becoming and departing; with what between?
20768	When in doubt how to act, ask yourself, What does nobility command?
20768	Where is anything that one feels honored by belonging to?
20768	Where is the blood- tax?
20768	Where is the conscription?
20768	Where is the savage"yes"and"no,"the unconditional duty?
20768	Where is the sharpness and precipitousness, the contempt for life, whether one''s own, or another''s?
20768	Where then would be the steeps of life?
20768	Which is the suggestive idea for this person, and which for that one?
20768	Which kind of will, and how many kinds of will are most inherently probable?
20768	Who can say with certainty?
20768	Whom shall they treat as rightful leaders?
20768	Why do I droop in bower And sigh in sacred hall?
20768	Why should men not some day feel that it is worth a blood- tax to belong to a collectivity superior in_ any_ ideal respect?
20768	Why should not Stanford immediately adopt this as her vital policy?
20768	Why should they not blush with indignant shame if the community that owns them is vile in any way whatsoever?
20768	Why stifle under shelter?
20768	Why, then, assume the positive, the immediately affirmative, as alone the ingenious?
20768	Will any one pretend for a moment that the doctor''s degree is a guarantee that its possessor will be successful as a teacher?
20768	XIII THE SOCIAL VALUE OF THE COLLEGE- BRED[1] Of what use is a college training?
20768	You can, of course, build out a chip by modelling the sphere it was chipped from;--but if it was n''t a sphere?
20768	[ 5] But whose is the originality?
20768	[ 5] Elsewhere Blood writes:--"But what then, in the name of common sense,_ is_ the external world?
20768	and how can Stanford ever fail to enter upon it?
20768	and shall another give the secret up?
20768	and, in the fluctuations which all men feel in their own degree of energizing, to what are the improvements due, when they occur_?
20768	but_ both in the same time_?''
32547	( 1) There is a psychological question:"Have we perceptions of activity?
32547	( 2) There is a metaphysical question:"Is there a_ fact_ of activity?
32547	ABSOLUTISM AND EMPIRICISM 266 INDEX 281 I DOES''CONSCIOUSNESS''EXIST?
32547	Again, if to be satisfactory is what is meant by being true,_ whose_ satisfactions, and_ which_ of his satisfactions, are to count?
32547	Ame, vie, souffle, qui saurait bien les distinguer exactement?
32547	And finally there is a logical question:( 3)"Whence do we_ know_ activity?
32547	And if the Hegelians_ will_ refuse to set an example, what can they expect the rest of us to do?
32547	And these trains of experience themselves, in which activities appear, what makes them_ go_ at all?
32547	And, if knowledge be not there, how can objective reference occur?
32547	And, if so, do the wide activities accompany the narrow ones inertly, or do they exert control?
32547	Are the forces that really act in the world more foreseeing or more blind?
32547	As thing, it is red, hard, heavy; but who ever heard of a red, hard or heavy thought?
32547	At this point does it not seem as if the quarrel about self- transcendency in knowledge might drop?
32547	But again,_ Ich kann nicht anders._ I show my feelings; why_ will_ they not show theirs?
32547	But do not such dialectic difficulties remind us of the dog dropping his bone and snapping at its image in the water?
32547	But what is''your body''here but a percept in_ my_ field?
32547	But what made them at all?
32547	But what possible meaning has it to say that, when we think of a foot- rule or a square yard, extension is not attributable to our thought?
32547	But, dislike for dislike, who shall decide?
32547	But, if so, to what does it make a difference?
32547	By our own feelings of it solely?
32547	Can anything prevent Faust from changing"Am Anfang war das Wort"into"Am Anfang war die That?"
32547	Can our two hands be mutual objects in this experience, and the rope not be mutual also?
32547	Can the knowledge be there before these elements that constitute its being have come?
32547	Cela pourrait- il advenir si l''objet et l''idà © e à © taient absolument dissemblables de nature?
32547	Changed to''Does Consciousness Exist?''
32547	Comment ne pas l''admettre?
32547	Continuity ca n''t mean mere absence of gap; for if you say two things are in immediate contact,_ at_ the contact how can they be two?
32547	DOES''CONSCIOUSNESS''EXIST?
32547	De quelle à © toffe est- il fait?
32547	Do our minds have no object in common after all?
32547	Does not this case of extension now put us on the track of truth in the case of other qualities?
32547	Does our feeling do more than_ record_ the fact that the strain is sustained?
32547	Does the activity in one bit of experience bring the next bit into being?
32547	Est- elle dans la statue, dans la sonate, ou dans notre esprit?
32547	Et l''acte de penser ce contenu, la conscience que j''en ai, que sont- ils?
32547	First he asks: Do not experience and science show''that countless things are[126] experienced as that which they are not or are only partially?''
32547	How do I get my hold on words not yet existent, and when they come by what means have I_ made_ them come?
32547	How does the pulling_ pull_?
32547	How is this feat performed?
32547	IS RADICAL EMPIRICISM SOLIPSISTIC?
32547	IV HOW TWO MINDS CAN KNOW ONE THING[68] In[ the essay] entitled''Does Consciousness Exist?''
32547	IX IS RADICAL EMPIRICISM SOLIPSISTIC?
32547	Ici encore, l''à © toffe de l''expà © rience ne fait- elle pas double emploi, le physique et le psychique ne se confondent- ils pas?
32547	Idà © es et Choses, comment donc ne pas reconnaà ® tre leur dualisme?
32547	If you do not feel my finger''s contact to be''there''in_ my_ sense, when I place it on your body, where then do you feel it?
32547	Is it not a purely verbal dispute?
32547	Is it not the real door of separation between Empiricism and Rationalism?
32547	Is it not time to repeat what Lotze said of substances, that to_ act like_ one is to_ be_ one?
32547	Is it true that what is negative in one way is thereby convicted of incapacity to be positive in any other way?
32547	Is natural realism, permissible in logic, refuted then by empirical fact?
32547	Is not that disjunction the ultimate word of Logic in the matter, and can any disjunction, as such, resolve_ itself_?
32547	Is not then the validity of the Anselmian proof the nucleus of the whole question between Logic and Fact?
32547	Is that point really anything more than a fantastic dislike to letting_ anything_ say''Hands off''?
32547	Just what, from being''pure,''does its becoming''conscious''_ once_ mean?
32547	La beautà ©, par exemple, où rà © side- t- elle?
32547	Mais cet objet prà © sent, qu''est- il en lui- même?
32547	Mais encore ce contenu, qu''est- il?
32547	Mais qui peut faire la part, dans la table concrètement aperçue, de ce qui est sensation et de ce qui est idà © e?
32547	Motion implies terminus; and how can terminus be felt before we have arrived?
32547	Must n''t something_ in_ each of the three elements already determine the two others to_ it_, so that they do not settle elsewhere or float vaguely?
32547	Must n''t the_ whole fact be pre- figured in each part_, and exist_ de jure_ before it can exist_ de facto_?
32547	Must we assert the objective double- ness of the_ M_ merely because we have to name it twice over when we name its two relations?
32547	My reply is: Assuredly not the possibility of either-- how could it?
32547	Note 93: XXV aud XXVI Changed to XXV and XXVI Note 101:''Does Consciousuess Exist?''
32547	Of feelings of anger, or of angry feelings?
32547	Of good impulses, or of impulses towards the good?
32547	Of healthy thoughts or of thoughts of healthy objects?
32547	Of which of our many objects are we to believe that it truly_ was_ there and at work before the human mind began?
32547	Of wicked desires or of desires for wickedness?
32547	Or do they perhaps utterly supplant and replace them and short- circuit their effects?
32547	Or why does n''t the''on''connect itself with another book, or something that is not a table?
32547	Or, comment se reprà © sente- t- on cette conscience do nt nous sommes tous si portà © s à   admettre l''existence?
32547	Or, on the other hand, does it independently short- circuit their effects?
32547	Ought not the efforts of Mr. Haldane and his friends to be principally devoted to its elucidation?
32547	Ought we to listen forever to verbal pictures of what we have already in concrete form in our own breasts?
32547	Peut- on dire ici que le psychique et le physique sont absolument hà © tà © rogènes?
32547	Pourquoi la rà © clamons- nous si fortement, que celui qui la nierait nous semblerait plutôt un mauvais plaisant qu''un penseur?
32547	Really it is the problem of creation; for in the end the question is: How do I make them_ be_?
32547	Sentiments et Objets, comment douter de leur hà © tà © rogà © nà © ità © absolue?
32547	Shall we say an''agreeable degree of heat,''or an''agreeable feeling''occasioned by the degree of heat?
32547	Shall we speak of seductive visions or of visions of seductive things?
32547	The articles referred to are''Does Consciousness Exist?''
32547	The others but transmit that agent''s impulse; on him we put responsibility; we name him when one asks us''Who''s to blame?''
32547	The question,"Shall Fact be recognized as an ultimate principle?"
32547	They are altered so far only[_ How far?
32547	To begin with,_ are_ thought and thing as heterogeneous as is commonly said?
32547	V First of all, this will be asked:"If experience has not''conscious''existence, if it be not partly made of''consciousness,''of what then is it made?
32547	What are the two processes, now, into which the room- experience simultaneously enters in this way?
32547	What can kindle feeling but the example of feeling?
32547	What else explains the contempt the Absolutist authors exhibit for a freedom defined simply on its"negative"side, as freedom"from,"etc.?
32547	What else prompts them to deride such freedom?
32547	What in the will_ enables_ it to act thus?
32547	What is it like?
32547	What now is that decisive well- determined way?
32547	What propels experience_ überhaupt_ into being?
32547	What then would the self- transcendency affirmed to exist in advance of all experiential mediation or termination, be_ known- as_?
32547	What then?"
32547	What would it practically result in for_ us_, were it true?
32547	What, exactly, in a system of experiences, does the''substitution''of one of them for another mean?
32547	What, in fact, is the logic of these abstract systems?
32547	When the whole universe seems only to be making itself valid and to be still incomplete( else why its ceaseless changing?)
32547	Why do I postulate your mind?
32547	Why does he immediately add that for the pluralist to plead the non- mutation of such abstractions would be an_ ignoratio elenchi_?
32547	Why insist that knowing is a static relation out of time when it practically seems so much a function of our active life?
32547	Why is n''t the table on the book?
32547	Why is not their dislike at having me"from"them, entirely on a par with mine at having them"through"me?
32547	Why is the notion of hypothesis so abhorrent to the Hegelian mind?
32547	Why should it not be making itself valid like everything else?
32547	Why then do men leave them as ambiguous as they do, and not class them decisively as purely spiritual?
32547	Why, then, need he quarrel with an account of knowing that merely leaves it liable to this inevitable condition?
32547	[ 101] Let me not be told that this contradicts[ the first essay],''Does Consciousness Exist?''
32547	[ 112] This statement is probably excessively obscure to any one who has not read my two articles,''Does Consciousness Exist?''
32547	[ 136] But how can two structureless things interact so as to produce a structure?
32547	[ 138] Most recently in two articles,"Does''Consciousness''Exist?"
32547	[ 56] But"is there any sense,"asks Mr. Bradley, peevishly, on p. 579,"and if so, what sense in truth that is only outside and''about''things?"
32547	[ 78] Is the preciousness of a diamond a quality of the gem?
32547	[_ Does n''t it make a difference to us onlookers, at least?_] and what is the meaning and sense of qualifying the terms by it?
32547	[_ Does n''t it make a difference to us onlookers, at least?_] and what is the meaning and sense of qualifying the terms by it?
32547	[_ Is it the''intimacy''suggested by the little word''of,''here, which I have underscored, that is the root of Mr. Bradley''s trouble?_]...
32547	[_ Why so, if they contribute only their surface?
32547	and if so, what are they like, and when and where do we have them?"
32547	and if so, what idea must we frame of it?
32547	and what does it do, if it does anything?"
32547	farther than externally, yet not through and through?_] but still they are altered....
32547	or by some other source of information?"
32547	or is it a feeling in our mind?
32547	why, of all things, should knowing be exempt?
40307	/ Lis[ Elisa?]
40307	14_[ 1883?].
40307	30?_], 1865.
40307	A neat coiffure, is it not?
40307	A pedant might object( near the end) to a_ drop_ of( even Huguenot) blood_ beating high_; but how can I object to anything from your pen?
40307	After all it will soon be over, and then her arm will be better than ever, twice as strong, and who of us are exempt from pain?
40307	Agassiz:"May I enter your state- room and take them when I shall want them, sir?"
40307	And if not for that, for what else should we hang the poor wretch?
40307	And is that such an unworthy stake to set up for our good, after all?
40307	Apropos to English, I return your slip[ about the teaching of English?]
40307	Are the much despised"Spiritualism"and the"Society for Psychical Research"to be the chosen instruments for a new era of faith?
40307	Are the"Rainbows for Children"I see noticed in the"Nation"that old book by Mrs. Tappan?
40307	Are you likely to come back to London at all?
40307	Are you sure M---- is not playing the part of the tailless fox in the fable?
40307	Are you very different from what you were two years ago?
40307	Are you willing that henceforward we should call each other by our first names?
40307	As for knowing her as_ she_ is now??!!
40307	As for knowing her as_ she_ is now??!!
40307	BELOVED HEINRICH,--You lazy old scoundrel, why do n''t you write a letter to your old Dad?
40307	But how_ can_ the real movement have its rise in the phenomenal?
40307	But is n''t he a bully boy?
40307	But was there ever, since Christian Wolff''s time, such a model of the German Professor?
40307	But what am I doing?
40307	Can I afford this?
40307	Can any one believe in revenge now?
40307	Can it be that we have so few at home?
40307	Could no one wrest the shears from her vandal hand?
40307	Dark, aristocratic dining- room, with royal cheer--"fish, roast- beef, veal- cutlets or pigeons?"
40307	Do I still owe you anything?...
40307	Do n''t you think that''s rather unkind?
40307	Do n''t you wish you were here to enjoy the sunshine of it?
40307	Do you keep your room above the freezing point or ca n''t the thing be done?
40307	Do you know him?
40307	Do you still go to school at Miss Clapp''s?
40307	Does not the idea tempt you?
40307	For in the case of a man like James the biographical question to be answered is not, as with a man of affairs: How can his actions be explained?
40307	For what is your famous"two aspects"principle more than the postulate that the world is thoroughly_ intelligible_ in nature?
40307	Give me a full blooded red- lipped villain like dear old D.--when shall I look upon her like again?"
40307	God is; of His being there is no doubt; but who and what are we?"
40307	Have I not redeemed any weaknesses of the past?
40307	Have n''t you a brother, or something, to send over here, since there seems no hope of having you yourself?
40307	Have n''t you heard yet from Bobby?
40307	Have you borne it well?
40307	Have you had any relief from your miserable suffering state?
40307	Have you had time yet to look into Royce''s book?
40307	Have your lessons with Bradford( the brandy- witness) begun?
40307	He had another philosopher named Marty[?]
40307	How are the children?
40307	How can an adult man spend his time in trying to torture an accurate meaning into Spencer''s incoherent accidentalities?
40307	How can you think of such a thing?
40307	How could Arthur, how could Madame Lucy,[100] see us go off and not raise a more solemn word of warning?
40307	How do you like the darkeys being so numerous?
40307	How does Wilky get on?
40307	How has Aunt Kate''s knee been since her return?
40307	How is Santayana, and what is he up to?
40307	How is he nursed?
40307	How many possible opinions are there?
40307	How_ can_ you have got back to the conversations of your prime?
40307	I gave him a bath and took him to dinner and he is now gone to see[ Andrew?]
40307	I made the acquaintance the other day of Miss Fanny Dixwell of Cambridge( the eldest), do you know her?
40307	Is Kitty Temple as angelic as ever?
40307	Is Mayberry gone?
40307	Is Mr. Bôcher giving his lectures or talks again at your house?
40307	Is it that he seems the representative of pure simple human nature against all conventional additions?...
40307	Is music raging round you both as of yore?
40307	Is that a reasonable world from the moral point of view?
40307	Is that right in a novel of human life?
40307	Is the Goethe work started?
40307	Is this so?
40307	It says, Is there space and air in your mind, or must your companions gasp for breath whenever they talk with you?
40307	It would be different if I spoke his lingo.--What do_ you_ think?
40307	J?]
40307	MY DEAR GODKIN,--Doesn''t the impartiality which I suppose is striven for in the"Nation,"sometimes overshoot the mark"and fall on t''other side"?
40307	MY DEAR MISS GRACE, or rather, let me say, MY DEAR GRACE,--since what avails such long friendship and affection, if not that privilege of familiarity?
40307	Meanwhile what boots it to be made unconsciously better, yet all the while consciously to lie awake o''nights, as I still do?
40307	Not long ago I was dining with some old gentlemen, and one of them asked,"What is the best assurance a man can have of a long and active life?"
40307	Now why not be reconciled with my deficiencies?
40307	Or do the Germans show their age so much sooner?
40307	Or shall I follow some commoner method-- learn science and bring myself first into man''s respect, that I may thus the better speak to him?
40307	Or what comfort is it to me now to be told that a billion years hence greenbacks and gold will have the same value?
40307	P. S. Why ca n''t you write me the result of your study of the_ vis viva_ question?
40307	Returning, I shall have a bath either in lake or brook-- doesn''t it sound nice?
40307	Seriously, how could you be so insane?
40307	Shall I take one of these?
40307	Shall one never be able to help himself out of you, according to his needs, and be dependent only upon your fitful tippings- up?
40307	Should you think it safe?
40307	Some compensations go with being a mature man, do they not?
40307	Touchstone''s question,''Hast any philosophy in thee, shepherd?''
40307	Was she all alone when she did it?
40307	What balm is it, when instead of my High you have given me a Low, to tell me that the Low is good for nothing?
40307	What can I do, however, my dear Grace, except express hopes?
40307	What chance is there of your being able to pay us a visit at Swampscott in my vacation( from July 15 to Sept. 15)?
40307	What do you think of Carveth[ Reid]''s Essay on Shadworth[ Hodgson]?
40307	What is he personally?
40307	What is it that moves you so about his simple, unprejudiced, unpretending, honest career?
40307	What native instincts, preferences, and limitations of view did he bring with him to his business of reading the riddle of the Universe?
40307	What shall I do?
40307	What shall it be?
40307	What was opium created for except for such times as this?
40307	What was their genesis and what were they?
40307	What were his background and education?
40307	What wonder then that the mercenary conduct of One whom I have ever fostered without hope of pecuniary reward should work like madness in my brain?
40307	When is our long- postponed talk to take place?
40307	When, oh, when, will you write me another like the solitary one I got from you in Florence?
40307	Which is the better and more godly life?
40307	Who are these men anyhow?
40307	Who holds his foot for the doctor?
40307	Who knows?
40307	Whose_ theories_ in Psychology have any_ definitive_ value today?
40307	Why ca n''t you send the"North American,"with Father''s and Harry''s articles?
40307	Why can all others view their own beliefs as_ possibly_ only hypotheses--_they_ only not?
40307	Why do n''t you cut the whole concern at once, as a rank offence to every human hope and aspiration?
40307	Why does the Absolute Unity make its votaries so much more_ conceited_ at having attained it, than any other supposed truth does?
40307	Why is it that everything in this world is offered us on no medium terms between either having too much of it or too little?
40307	Why is it that it makes women feel so good to moralize?
40307	With what can I_ side_ in such a world as this?
40307	You ca n''t tell how thick the atmosphere of Cambridge seems over here?
40307	You could n''t possibly have done so solid a piece of work as that ten years ago, could you?
40307	You posit first a phenomenal Nature in which the_ alienation_ is produced( but phenomenal to_ what_?
40307	Your first question is,"where have I been?"
40307	Your next question is"wherever is Harry?"
40307	Your next question probably is"_ how_ are and_ where_ are father and mother?"...
40307	[ 78]"Why so heartlessly deceive your sons?"
40307	[ Part of the"MÃ © langes Philosophiques"?].
40307	_ Are_ they unhappy, by the way?"
40307	_ First_, pecuniarily?
40307	_ To Miss Mary Tappan.__ Sunday, April 26_[ 1870?].
40307	_ To O. W. Holmes, Jr._[ A pencil memorandum, Winter of 1866- 67?]
40307	_ To Thomas W. Ward._[ Fragment of a letter from Berlin,_ circa Nov. 1867?_]... I have begun going to the physiological lectures at the University.
40307	_ To Thomas W. Ward.__ March_[?
40307	_ To his Father._[ DIVONNE?
40307	and, above all, What were his temperament and the bias of his mind?
40307	but rather: What manner of being was he?
40307	especially when that is explained to be zero?
40307	four?
40307	or do we keep them indoors?
40307	or have you gone on as badly or worse than ever?
40307	this monstrous indifferentism which brings forth everything_ eodem jure_?
40307	three?
40307	to the already unconsciously existing creature?
11984	[ 1] What Oxford thinker would dare to print such_ naïf_ and provincial- sounding citations of authority to- day? 11984 ''Can a plurality of reals be possible?'' 11984 ''Do you mean to limit God''s power?'' 11984 ''I yielded myself to the perfect whole,''writes Emerson; and where can you find a more mind- dilating object? 11984 ( 1) There is a psychological question: Have we perceptions of activity? 11984 ( 2) There is a metaphysical question: Is there a_ fact_ of activity? 11984 All the consciousness we directly know seems tied to brains.--Can there be consciousness, we ask, where there is no brain? 11984 An immediate experience, as yet unnamed or classed, is a mere_ that_ that we undergo, a thing that asks,''_ What_ am I?'' 11984 And finally there is a logical question:( 3) Whence do we_ know_ activity? 11984 And how in the end does the chain of influences find_ b_ rather than_ c_ unless_ b_ is somehow prefigured in them already? 11984 And these trains of experience themselves, in which activities appear, what makes them_ go_ at all? 11984 And what can the parts of a total consciousness be unless they be fractional consciousnesses? 11984 And when they have found_ b_, how do they make_ b_ respond, if_ b_ has nothing in common with them? 11984 And, if so, do the wide activities accompany the narrow ones inertly, or do they exert control? 11984 Are the forces that really act in the world more foreseeing or more blind? 11984 As such, is it more probable or more improbable? 11984 As we envelop our sight and hearing, so the earth- soul envelops us, and the star- soul the earth- soul, until-- what? 11984 But do we not also escape from sense- reality altogether? 11984 But how can what is_ actually_ one be_ effectively_ so many? 11984 But if even the absolute has to have a pluralistic vision, why should we ourselves hesitate to be pluralists on our own sole account? 11984 But ought one seriously to allow such a timid consideration as that to deter one from following the evident path of greatest religious promise? 11984 But the earth is no such cripple; why should she who already possesses within herself the things we so painfully pursue, have limbs analogous to ours? 11984 But what at bottom is meant by calling the universe many or by calling it one? 11984 But what made them at all? 11984 But, if so, to what does it make a difference? 11984 But_ are_ not differents actually dissolved in one another? 11984 By another influence perhaps? 11984 By our own feelings of it solely? 11984 Can not the earth- mind know otherwise the contents of our minds together? 11984 Can we, on the one hand, give up the logic of identity?--can we, on the other, believe human experience to be fundamentally irrational? 11984 Does it follow that nothing but strings can give out sound? 11984 Does its author not reason by concepts exclusively in his very attempt to show that they can give no insight? 11984 Does n''t this show a singularly indigent imagination? 11984 Does our feeling do more than_ record_ the fact that the strain is sustained? 11984 Does superhuman consciousness probably exist? 11984 Does the activity in one bit of experience bring the next bit into being? 11984 Does the influence detach itself from_ a_ and find_ b_? 11984 Does the water- lily, rocking in her triple bath of water, air, and light, relish in no wise her own beauty? 11984 For, he will ask, is not the absolute defined as the total consciousness of everything that is? 11984 How can many consciousnesses be at the same time one consciousness? 11984 How can one and the same identical fact experience itself so diversely? 11984 How do I get my hold on words not yet existent, and when they come, by what means have I_ made_ them come? 11984 How does the pulling_ pull_? 11984 How is this feat performed? 11984 How should its consciousness, if it have one, be superior to his? 11984 How then about flutes and organ- pipes? 11984 How, then, can they become severally alive on their own accounts and think themselves quite otherwise than as he thinks them? 11984 If the absolute makes us by knowing us, how can we exist otherwise than_ as_ it knows us? 11984 If the earth be a sentient organism, we say, where are her brain and nerves? 11984 If truth be the universal_ fons et origo_, how does error slip in? 11984 If you say''all things are relative,''to what is the all of them itself relative? 11984 If you say''disorder,''what is that but a certain bad kind of order? 11984 If you say''parts,''of_ what_ are they parts? 11984 Is it but the pathetic illusion of beings with incorrigibly social and imaginative minds? 11984 Is it conceivable that it should ever forsake that point of view and abandon itself to a slovenly life of immediate feeling? 11984 Is it not to exert an influence? 11984 Is it probable that there is any superhuman consciousness at all, in the first place? 11984 Is it true or not? 11984 Is n''t it the most admirable? 11984 Is n''t this brave universe made on a richer pattern, with room in it for a long hierarchy of beings? 11984 Is our whole instinctive belief in higher presences, our persistent inner turning towards divine companionship, to count for nothing? 11984 Is the absurdity_ reduced_ in the absolute being whom they call in to relieve it? 11984 Let us turn now at last to the great question of fact,_ Does the absolute exist or not_? 11984 May not you and I be confluent in a higher consciousness, and confluently active there, tho we now know it not? 11984 Moreover, technique for technique, does n''t David Hume''s technique set, after all, the kind of pattern most difficult to follow? 11984 Mr. McTaggart, for example, writes:''Does not our very failure to perceive the perfection of the universe destroy it? 11984 Must every higher means of unification between things be a literal_ brain_-fibre, and go by that name? 11984 Must n''t something_ in_ each of the three elements already determine the two others to_ it_, so that they do not settle elsewhere or float vaguely? 11984 Must n''t the whole fact be_ prefigured in each part_, and exist_ de jure_ before it can exist_ de facto_? 11984 Must not its field of view consist of parts? 11984 Must we assert the objective doubleness of the_ M_ merely because we have to name it twice over when we name its two relations? 11984 Or do they perhaps utterly supplant and replace them and short- circuit their effects? 11984 Or why does n''t the''on''connect itself with another book, or something that is not a table? 11984 Or, on the other hand, does it independently short- circuit their effects? 11984 Ought we to listen forever to verbal pictures of what we have already in concrete form in our own breasts? 11984 Shall she mimic a small part of herself? 11984 Shall we alone obey the veto? 11984 Since when, in this mixed world, was any good thing given us in purest outline and isolation? 11984 So far, so good, then; and one might consequently ask, What more of intimacy do you require? 11984 The immediate experience of life solves the problems which so baffle our conceptual intelligence: How can what is manifold be one? 11984 The others but transmit that agent''s impulse; on him we put responsibility; we name him when one asks us,''Who''s to blame?'' 11984 The philosophic attempt to define nature so that no one''s business is left out, so that no one lies outside the door saying''Where do_ I_ come in?'' 11984 The universe must be rational; well and good; but_ how_ rational? 11984 The_ real_ activity, meanwhile, is the_ doing_ of the fact; and what is the doing made of before the record is made? 11984 They are altered so far only[_ how far? 11984 To trust our senses again with a good philosophic conscience!--who ever conferred on us so valuable a freedom before? 11984 We feel the time to be long while waiting for the process to end, but who knows how long or how short it feels to the sugar? 11984 Well, what must we do in this tragic predicament? 11984 What are the marks of superiority which we are tempted to use here? 11984 What comfort, or peace, Fechner asks, can come from such a doctrine? 11984 What corresponds to her heart and lungs? 11984 What do the terms empiricism and rationalism mean? 11984 What in the will_ enables_ it to act thus? 11984 What is it like? 11984 What is it to act? 11984 What need has she of arms, with nothing to reach for? 11984 What need has she of internal lungs, when her whole sensitive surface is in living commerce with the atmosphere that clings to it? 11984 What propels experience_ überhaupt_ into being? 11984 What, then, are the peculiar features in the perceptual flux which the conceptual translation so fatally leaves out? 11984 What, then, is the dialectic method? 11984 Which part of it properly is in my consciousness, which out? 11984 Who can tell? 11984 Who cares for Carlyle''s reasons, or Schopenhauer''s, or Spencer''s? 11984 Why can not they compromise? 11984 Why can not''experience''and''reason''meet on this common ground? 11984 Why do n''t they go right through_ b_? 11984 Why does he immediately add that for the pluralist to plead the non- mutation of such abstractions would be an_ ignoratio elenchi_? 11984 Why is n''t the table on the book? 11984 Why should we envelop our many with the''one''that brings so much poison in its train? 11984 [ 1]] If, in short, it is external to the terms, how can it possibly be true_ of_ them? 11984 [_ Is it the''intimacy''suggested by the little word''of,''here, which I have underscored, that is the root of Mr. Bradley''s trouble?_].... 11984 [_ Why so, if they contribute only their surface? 11984 [_ does n''t it make a difference to us onlookers, at least?_] and what is the meaning and sense of qualifying the terms by it? 11984 [_ does n''t it make a difference to us onlookers, at least?_] and what is the meaning and sense of qualifying the terms by it? 11984 and if so, what are they like, and when and where do we have them? 11984 and if so, what idea must we frame of it? 11984 and what does it do, if it does anything? 11984 cit._, Lecture VII, especially § v.) Is, now, such bringing into existence of a new_ value_ to be regarded as a theoretic achievement? 11984 farther than externally, yet not through and through?_], but still they are altered.... 11984 he would reply:''do you mean to say that God could not, if he would, do this or that?'' 11984 how be absent and present at once? 11984 how be both distinct and connected? 11984 how be for others and yet for themselves? 11984 how be their own others? 11984 how can they act on one another? 11984 how can things get out of themselves? 11984 how shall a relation relate? 11984 of a neck, with no head to carry? 11984 or by some other source of information? 5116 Grant an idea or belief to be true,"it says,"what concrete difference will its being true make in anyone''s actual life?
5116	How far am I verified?
5116	''Freedom''in a world already perfect could only mean freedom to BE WORSE, and who could be so insane as to wish that?
5116	''Past time,''''power,''''spontaneity''--how can our mind copy such realities?
5116	''Space''is a less vague notion; but''things,''what are they?
5116	''Things,''then, and their''conjunctions''--what do such words mean, pragmatically handled?
5116	''Who''s to blame?
5116	... What now becomes of the consideration of our Earth and of its denizens?
5116	... Where is any more delusion for him?
5116	Against myself?
5116	Against whom will I have this bad feeling?
5116	And can we then keep the notion of what is better for us, and what is true for us, permanently apart?
5116	And how, experience being what is once for all, would God''s presence in it make it any more living or richer?
5116	And, if philosophy is to be religious, how can she be anything else than a place of escape from the crassness of reality''s surface?
5116	Are a pluralism and monism genuine incompatibles?
5116	Are not all our theories just remedies and places of escape?
5116	Are the additions WORTHY or UNWORTHY?
5116	Are they, for example, CONTINUOUS?
5116	But Locke says: suppose that God should take away the consciousness, should WE be any the better for having still the soul- principle?
5116	But are there not superhuman forces also, such as religious men of the pluralistic type we have been considering have always believed in?
5116	But enough of this at present?
5116	But how about the VARIETY in things?
5116	But how much does it clear his philosophic head?
5116	But is it not a strange misuse of the word''truth,''you will say, to call ideas also''true''for this reason?
5116	But is the matter by which Mr. Spencer''s process of cosmic evolution is carried on any such principle of never- ending perfection as this?
5116	But may not our descriptions, Lotze asks, be themselves important additions to reality?
5116	But what do the words verification and validation themselves pragmatically mean?
5116	But what does TRUE IN SO FAR FORTH mean in this case?
5116	But where would it be if we HAD free- will?
5116	Can I hurt myself?
5116	Can I injure myself?
5116	Can I kill myself?
5116	Can he think their actions his own any more than the actions of any other man that ever existed?
5116	Can it be that the disjunction is a final one?
5116	Can you pass from one to another, keeping always in your one universe without any danger of falling out?
5116	Do you fear yourself?
5116	Does a man walk with his right leg or with his left leg more essentially?
5116	Does it create, not the whole world''s salvation of course, but just so much of this as itself covers of the world''s extent?
5116	Does it make you look forward or lie back?
5116	Does it seem paradoxical?
5116	Does n''t the fact of''no''stand at the very core of life?
5116	Does our act then CREATE the world''s salvation so far as it makes room for itself, so far as it leaps into the gap?
5116	Does the river make its banks, or do the banks make the river?
5116	Does the writer consistently favor the monistic, or the pluralistic, interpretation of the world''s poem?
5116	For instance I receive this morning this question on a post- card:"Is a pragmatist necessarily a complete materialist and agnostic?"
5116	Granting the oneness to exist, what facts will be different in consequence?
5116	He goes round the tree, sure enough, and the squirrel is on the tree; but does he go round the squirrel?
5116	Here I take the bull by the horns, and in spite of the whole crew of rationalists and monists, of whatever brand they be, I ask WHY NOT?
5116	How can I have any permanent CHARACTER that will stand still long enough for praise or blame to be awarded?
5116	How can he apply his test if the world is already completed?
5116	How can new being come in local spots and patches which add themselves or stay away at random, independently of the rest?
5116	How can principles and general views ever be anything but abstract outlines?
5116	How else could it be a world at all?
5116	How is such a conception of the pragmatism I am advocating possible, after my first and second lectures?
5116	How will the truth be realized?
5116	I am accustomed to put questions to my classes in this way: In what respects would the world be different if this alternative or that were true?
5116	If now, on the other hand, you turn to the religious quarter for consolation, and take counsel of the tender- minded philosophies, what do you find?
5116	If sometimes loud, sometimes silent, which NOW?
5116	If the Absolute means this, and means no more than this, who can possibly deny the truth of it?
5116	If the past and present were purely good, who could wish that the future might possibly not resemble them?
5116	If theological ideas should do this, if the notion of God, in particular, should prove to do it, how could pragmatism possibly deny God''s existence?
5116	If truths mean verification- process essentially, ought we then to call such unverified truths as this abortive?
5116	If you stop, in dealing with such words, with their definition, thinking that to be an intellectual finality, where are you?
5116	In other words, do the parts of our universe HANG together, instead of being like detached grains of sand?
5116	In particular THIS query has always come home to me: May not the claims of tender- mindedness go too far?
5116	In this unfinished world the alternative of''materialism or theism?''
5116	Is NO price to be paid in the work of salvation?
5116	Is a constellation properly a thing?
5116	Is a knife whose handle and blade are changed the''same''?
5116	Is all''yes, yes''in the universe?
5116	Is concrete rudeness the only thing that''s true?
5116	Is it a principle or an end, an absolute or an ultimate, a first or a last?
5116	Is it ante rem or in rebus?
5116	Is refinement in itself an abomination?
5116	Is that such an irrelevant matter?
5116	Is the last word sweet?
5116	Is the''changeling,''whom Locke so seriously discusses, of the human''kind''?
5116	Is''telepathy''a''fancy''or a''fact''?
5116	It never occurs to most of us even later that the question''what is THE truth?''
5116	May not religious optimism be too idyllic?
5116	May not the notion of a world already saved in toto anyhow, be too saccharine to stand?
5116	May there not after all be a possible ambiguity in truth?
5116	Moreover, since there is no reason to suppose that there are stars everywhere, may there not be a great space beyond the region of the stars?
5116	Must ALL be saved?
5116	Must I constantly be repeating the truth''twice two are four''because of its eternal claim on recognition?
5116	Must we as pragmatists be radically tough- minded?
5116	Now in real life what vital benefits is any particular belief of ours most liable to clash with?
5116	Now what kinds of philosophy do you find actually offered to meet your need?
5116	Now, what does THINKING ABOUT the experience of these persons come to compared with directly, personally feeling it, as they feel it?
5116	Of myself?
5116	Ought we ever not to believe what it is BETTER FOR US to believe?
5116	Shall the acknowledgment be loud?--or silent?
5116	Should you in all seriousness, if participation in such a world were proposed to you, feel bound to reject it as not safe enough?
5116	Suppose he annexed the same consciousness to different souls,| should we, as WE realize OURSELVES, be any the worse for that fact?
5116	That imitation en masse is there, who can deny?
5116	The great question is: does it, with our additions, rise or fall in value?
5116	The really vital question for us all is, What is this world going to be?
5116	The resultant metaphysical problem now is this: DOES THE MAN GO ROUND THE SQUIRREL OR NOT?
5116	The search for the more definite influences seems to have started in the question:"Who, or what, is to blame?"
5116	The world is one-- yes, but HOW one?
5116	Then all jealousies will disappear; of whom to be jealous?
5116	Those puritans who answered''yes''to the question: Are you willing to be damned for God''s glory?
5116	Thus the pragmatic question''What is the oneness known- as?
5116	Was Cologne cathedral built without an architect''s plan on paper?
5116	We should be''agents''only, not''principals,''and where then would be our precious imputability and responsibility?
5116	What can cause me sorrow?
5116	What can delude him?
5116	What difference would it practically make to anyone if this notion rather than that notion were true?
5116	What do believers in the Absolute mean by saying that their belief affords them comfort?
5116	What do we MEAN by matter?
5116	What do you mean by''claim''here, and what do you mean by''duty''?
5116	What does agreement with reality mean?
5116	What does he desire?
5116	What does it pragmatically mean to say that this is possible?
5116	What does this mean pragmatically?
5116	What experiences will be different from those which would obtain if the belief were false?
5116	What indeed except the vital benefits yielded by OTHER BELIEFS when these prove incompatible with the first ones?
5116	What is life eventually to make of itself?
5116	What is the practical value of the oneness for US?
5116	What may the word''possible''definitely mean?
5116	What now actually ARE the other forces which he trusts to co- operate with him, in a universe of such a type?
5116	What now are the complementary conditions?
5116	What other kind of truth could there be, for her, than all this agreement with concrete reality?
5116	What practical difference can it make NOW that the world should be run by matter or by spirit?
5116	What practical difference will it make?''
5116	What shall we call a THING anyhow?
5116	What sort of design?
5116	What then would tighten this loose universe, according to the professors?
5116	What to think?
5116	What will the unity be known- as?
5116	What, in short, is the truth''s cash- value in experiential terms?"
5116	When may a truth go into cold- storage in the encyclopedia?
5116	When shall I acknowledge this truth and when that?
5116	When you say a thing is possible, does not that make some farther difference in terms of actual fact?
5116	When you say that a thing is possible, what difference does it make?
5116	Where is there any more misery for him?
5116	Where our ideas can not copy definitely their object, what does agreement with that object mean?
5116	Where would any special deadness, or crassness, come in?
5116	Wherein should we suffer loss, then, if we dropped God as an hypothesis and made the matter alone responsible?
5116	Which human addition has made the best universe of the given stellar material?
5116	Which is the truer of all these diverse accounts, or of others comparable with them, unless it be the one that finally proves the most satisfactory?
5116	Who could desire free- will?
5116	Whom to fear?
5116	Why does Spencer call out so much reverence in spite of his weakness in rationalistic eyes?
5116	Why should anything BE?
5116	Why should it have needed to transform causes and activities into laws of''functional variation''?
5116	Why should n''t we all of us, rationalists as well as pragmatists, confess this?
5116	Why should so many educated men who feel that weakness, you and I perhaps, wish to see him in the Abbey notwithstanding?
5116	Why should we not take them at their face- value?
5116	Why?
5116	Will you join the procession?
5116	Will you trust yourself and trust the other agents enough to face the risk?"
5116	You can then fling such a word as universe at the whole collection of them, but what matters it?
5116	and what sort of a designer?
5116	and when shall it come out for battle?
5116	or an army?
5116	or can we treat the absolute edition of the world as a legitimate hypothesis?
5116	or is an ENS RATIONIS such as space or justice a thing?
5116	or is it sometimes irrelevant?
5116	that only one side can be true?
5116	whom can we punish?
5116	whom will God punish?''
38091	Does Consciousness Exist?
38091	''s follow up their facts, and study and interpret them?
38091	( 3) Or is God an attitude of the Universe toward you?
38091	--"Then in what business now is God?"
38091	--"What do you do between?--play golf?"
38091	7, 1899_?].
38091	A great chance for some future psychologue to make a greater name than Newton''s; but who then will read the books of this generation?
38091	And have you a good crematory so that she might bring home my ashes in case of need?
38091	And how Monsieur Gowd?
38091	And how could I, as yet untrained by conversation with you?
38091	And how is Chantre?
38091	And how is the moist and cool summer suiting thee?
38091	And what better thing than lend it, can one do with one''s house?
38091	Are you a reader of Fechner?
38091	Are you going to Russia to take Stolypin''s place?
38091	Are you sure it is not a matter for glasses?
38091	Are your religious faith and your religious life based on it?
38091	As for Windelband, how can I ascertain anything except by writing to him?
38091	As to what may have been lost, who knows of it, in any case?
38091	Besides, since these temperamental antipathies exist-- why is n''t it healthy that they should express themselves?
38091	But as it is, who can see the way out?
38091	But is n''t fertility better than perfection?
38091	But perhaps we can get this place[ taken care of?]
38091	But then I said to myself,''What''s the use of being so sensitive?''
38091	But who?
38091	But why need one reply to everything and everybody?
38091	But why the dickens did you leave out some of the most delectable of the old sentences in the cottager and boarder essay?
38091	But with these volcanic forces who can tell?
38091	But, having thrown away so much of the philosophy- shop, you may ask me why I do n''t throw away the whole?
38091	But_ have_ you read Bergson''s new book?
38091	Can I squeeze £ 50 a year out of you for such a non- public cause?
38091	Could a radically empirical conception of the universe be formulated?
38091	Did you ever hear of such a city or such a University?
38091	Did you see Perry again?
38091	Did you see much of Miller this summer?
38091	Do n''t you think"correspondent"rather a good generic term for"man of letters,"from the point of view of the country- town newspaper reader?...
38091	Do you accept the Bible as_ authority_ in religious matters?
38091	Do you believe in personal immortality?
38091	Do you care much about the war?
38091	Do you go home Sundays, or not?
38091	Do you know G. Courtelines''"Les Marionettes de la Vie"( Flammarion)?
38091	Do you know aught of G. K. Chesterton?
38091	Do you pray, and if so, why?
38091	Do you remember the glorious remarks about success in Chesterton''s"Heretics"?
38091	Do you suppose that there are many other correspondents of R. who will yield up their treasures in our time to the light?
38091	Does consciousness really exist?
38091	Does your invitation mean to include my wife?
38091	Ever thine-- I hate to think of"embruing"my hands in( or with?)
38091	Have I_ your_ influence to thank for this?
38091	Have any parts of his thesis already appeared?
38091	Have you a copy left of your"Métaphysique et Psychologie"?
38091	Have you read Loti''s"Inde sans les Anglais"?
38091	Have you read Papini''s article in the February"Leonardo"?
38091	Have you read Tolstoy''s"War and Peace"?
38091	Have you seen Knox''s paper on pragmatism in the"Quarterly Review"for April-- perhaps the deepest- cutting thing yet written on the pragmatist side?
38091	Have you started any new lines?
38091	He was at the Putnam Camp?
38091	How are Rebecca and Maggie[ the cook and house- maid]?
38091	How did the teaching go last year?
38091	How do you like your students as compared with those here?
38091	How do- ist thou?
38091	How does it affect you mentally and physically?
38091	How is Adler after his_ Cur_?--or is he not yet back?
38091	How is Mrs. Palmer this winter?
38091	How is that sort of thing going on?...
38091	How many candidates for Ph.D.?
38091	How then, O my dear Royce, can I forget you, or be contented out of your close neighborhood?
38091	I did n''t know I was so much, was all these things, and yet, as I read, I see that I was( or am?
38091	I shall try to express my"Does Consciousness Exist?"
38091	I was introduced to Lord Somebody:"How often do you lecture?"
38091	I was trying to find my way to the dining- room when Mr. James swooped at me and said,''Here, Smith, you want to get out of this_ Hell_, do n''t you?
38091	If ideal, why( except on epiphenomenist principles) may he not have got himself at least partly real by this time?
38091	If it has several elements, which is for you the most important?
38091	If neither, why not call it true?
38091	If other, then why not higher and bigger?
38091	If so, how would your belief in God and your life toward Him and your fellow men be affected by loss of faith in the_ authority_ of the Bible?
38091	If the duty of writing weighs so heavily on you, why obey it?
38091	If you have had no such experience, do you accept the testimony of others who claim to have felt God''s presence directly?
38091	If you would translate my lectures, what could make me happier?
38091	Is God very real to you, as real as an earthly friend, though different?
38091	Is it a real communion?
38091	Is it( 1) A belief that something exists?
38091	Is it( 1) From some argument?
38091	Is this the day of your mother''s great and noble lunch?
38091	It all comes, in my eyes, from too much philological method-- as a Ph.D. thesis your essay is supreme, but why do n''t you go farther?
38091	Many magic dells and brooks?
38091	Many views from hill- tops?
38091	May the Yoga practices not be, after all, methods of getting at our deeper functional levels?
38091	Moreover, when you come down to the facts, what do your harmonious and integral ideal systems prove to be?
38091	Most men say of such a case,"Is the man deserving?"
38091	Nevertheless I think I have been doing pretty well for a first attempt, do n''t you?
38091	Now, J. C., when are you going to get at writing again?
38091	Or are clearness and dapperness the absolutely final shape of creation?
38091	Or are we others absolutely incapable of making our meaning clear?
38091	Or do you not so much_ believe_ in God as want to_ use_ Him?
38091	Shall I rope you in, Fanny?
38091	Since our willing natures are active here, why not face squarely the fact without humbug and get the benefits of the admission?
38091	So far as I can see, you_ have_ met them, though your own expressions are often far from lucid(--result of haste?
38091	Speaking of reformers, do you see Jack Chapman''s"Political Nursery"?
38091	Talks to Students: The Gospel of Relaxation-- On a Certain Blindness in Human Beings-- What Makes Life Significant?
38091	That is, is it purely from habit, and social custom, or do you really believe that God hears your prayers?
38091	Then Dreyfus, and perhaps Loubet, will be assassinated by some Anti- Semite, and who knows what will follow?
38091	There is no escaping the risk; why not then admit that one''s human function is to run it?
38091	This is splendid philology, but is it live criticism of anyone''s_ Weltanschauung_?
38091	WHEN?
38091	Was there ever an author of such emotional importance whose reaction against false conventions of life was such an absolute zero as his?
38091	Well, I shall enjoy sticking a knife into its gizzard-- if atmospheres have gizzards?
38091	What do you mean by God?
38091	What do you mean by a"religious experience"?
38091	What do you mean by"spirituality"?
38091	What do you say to this?
38091	What does religion mean to you personally?
38091	What harm does the little residuum or germ of actuality that I leave in God do?
38091	What have you cared for?
38091	What have you read?
38091	What if we did come where we are by chance, or by mere fact, with no one general design?
38091	What is deserving nowadays?
38091	What is it?
38091	What is knowledge?
38091	What is that for a"showing"in six months of absolute leisure?
38091	What must he think, when they are both rolled into one?
38091	What think you of his wife?
38091	What truth?
38091	When could I hope for such will- power?
38091	When will the Germans learn that part?
38091	When will the day come?
38091	When will the next"Proceedings"be likely to appear?
38091	When, oh, when is your volume to appear?
38091	Where is freedom?
38091	Where would he have been if I had called my article"a critique of pure faith"or words to that effect?
38091	Whereas the real point is,"Does he need us?"
38091	Who could suppose so much public ferocity to cover so much private sweetness?
38091	Who knew him most intimately?
38091	Who knows?
38091	Why am I not ten years younger?
38091	Why do you believe in God?
38091	Why may they not be_ something_, although not everything?
38091	Why seek to stop the really extremely important experiences which these peculiar creatures are rolling up?
38091	Why should life be so short?
38091	Why this mania for more laws?
38091	Why, for example, write any more reviews?
38091	Why_ may_ we not be in the universe as our dogs and cats are in our drawing- rooms and libraries?
38091	Will they ever come again?
38091	You"have your faults, as who has not?"
38091	[ 3?]
38091	[ 57]"Is Radical Empiricism Solipsistic?"
38091	[ Illustration: William James and Henry Clement, at the"Putnam Shanty,"in the Adirondacks( 1907?).]
38091	_ A combination of Ideality and( final) efficacity._( 1) Is He a person-- if so, what do you mean by His being a person?
38091	_ Aussi_, why do the medical brethren force an unoffending citizen like me into such a position?
38091	_ Dimly[ real]; not[ as an earthly friend]._ Do you feel that you have experienced His presence?
38091	_ Emphatically, no._ Or( 2) Because you have experienced His presence?
38091	_ He must be cognizant and responsive in some way._( 2) Or is He only a Force?
38091	_ I ca n''t use him very definitely, yet I believe._ Do you accept Him not so much as a real existent Being, but rather as an ideal to live by?
38091	_ It involves these._( 4) Or something else?
38091	_ Never keenly; but more strongly as I grow older._ If so, why?
38091	_ Never._ How vague or how distinct is it?
38091	_ No, but rather because I need it so that it"must"be true._ Or( 3) From authority, such as that of the Bible or of some prophetic person?
38091	_ Only the whole tradition of religious people, to which something in me makes admiring response._ Or( 4) From any other reason?
38091	_ Radical Empiricism, Essays in_,= 2=, 267_ n._"Radical Empiricism, Is it Solipsistic?"
38091	_ To Nathaniel S. Shaler._[ 1901?]
38091	_ Unitarian gout_--was such a thing ever heard of?"
38091	_ Yes._( 2) An emotional experience?
38091	and how Ritter?
38091	and where is there room for faith?
38091	but what''s the use of wishing, against the universal law that"youth''s a stuff will not endure,"and that we must simply make the best of it?
38091	do you know what medicinal things you ask me to give up?
38091	have I praised you enough?
38091	in either case?
38091	in the concrete?
38091	or to head the Revolution?
38091	or whether it might not have been much better than what came?
5117	Grant an idea or belief to be true,it says,"what concrete difference will its being true make in any one''s actual life?
5117	''An individual claims his belief to be true,''Schiller says,''but what does he mean by true?
5117	''But is the object REALLY true or not?''
5117	''God or no God?''
5117	''How can a deweyite discriminate sincerity from bluff?''
5117	''How,''it is confusedly asked,''can Caesar''s existence, a truth already 2000 years old, depend for its truth on anything about to happen now?
5117	''No matter whether any mind extant in the universe possess truth or not,''it asks,''what does the notion of truth signify IDEALLY?''
5117	''WHEN YOU SAY THE IDEA IS TRUE''--does that mean true for YOU, the critic, or true for the believer whom you are describing?
5117	''What kind of things would true judgments be IN CASE they existed?''
5117	''Where our ideas[ do] not copy definitely their object, what does agreement with that object mean?
5117	... What has all this to do with acts of free- will?
5117	:--But what does the knowledge know when it comes?
5117	:--Consists?--pray what do you mean by''consists''?
5117	:--Do you mean that you think you escape from my dilemma?
5117	:--Do you wish, like so many of my enemies, to force me to make the truth out of the reality itself?
5117	:--How so?
5117	:--Is this then the horn of the dilemma which you stand for?
5117	:--Not in any one''s mind?
5117	:--Well, what relation does it bear to the reality of which it holds?
5117	:--Who knows it?
5117	:-How do you mean,''what relation''?
5117	ARE they the man qua prudent?
5117	And do n''t you think it might help you to make them yourself?
5117	And even if it could, what would the motive be?
5117	And has philosophy anything to gain by perpetuating and consecrating the ambiguity?
5117	And how about the equally notorious fact that certain true beliefs may cause the bitterest dissatisfaction?
5117	And if reality genuinely grows, why may it not grow in these very determinations which here and now are made?
5117	And may not the''relationists''be right after all?
5117	And what are the marks used by common sense to distinguish those cases from the rest?''
5117	And would it be quite safe to assume so promptly that the quality q of a feeling is one and the same thing with a feeling of the quality q?
5117	And, if knowledge be not there, how can objective reference occur?
5117	And, if so, must n''t the truth be distinct from either the fact or the knowledge?
5117	Anti- Prag.:--Where?
5117	Are there not some general distinctions which it may help us to agree about in advance?
5117	But are not all pragmatists sure that their own belief is right?
5117	But can there be self- stultification in urging any account whatever of truth?
5117	But do not such dialectic difficulties remind us of the dog dropping his bone and snapping at its image in the water?
5117	But does it not seem more proper to call this the feeling''s QUALITY than its content?
5117	But have my words so certainly denoted THAT Caesar?--or so certainly connoted HIS individual attributes?
5117	But here again the theoretic doubt recurs: duplication and coincidence, are they knowledge?
5117	But how can we distinguish which one the feeling knows?
5117	But if now you ask''what thing?''
5117	But is this not the globe, the elephant and the tortoise over again?
5117	But may not real terms, I now ask, have accidents not expressed in their definitions?
5117	But now what do we mean by POINTING, in such a case as this?
5117	But what do we mean by this projection into past eternity of recent human ways of thinking?
5117	But what is it expedient to believe?
5117	But what right have we to say this until we know that the feeling of q means to stand for or represent just that SAME other q?
5117	But when the pragmatist speaks of opinions, does he mean any such insulated and unmotived abstractions as are here supposed?
5117	But which one DOES it stand for?
5117	But would the man be prudent in the absence of each and all of the acts?
5117	Can I, if it is really an act of free- will, be properly said to have given the money?
5117	Can the definition ever contradict the deed?
5117	Can the knowledge be there before these elements that constitute its being have come?
5117	Can they consequently be treated distinctively as the truth- builders?
5117	Certainly not, and why?
5117	Do not these distinctions rightly relieve me from embarrassment?
5117	Do such acts CONSTITUTE the prudence?
5117	Do you say that there is a truth even in cases where it shall never be known?
5117	Does n''t it know the truth?
5117	Does not the word''content''suggest that the feeling has already dirempted itself as an act from its content as an object?
5117	Does the''aboveness''here mean aught that is different from the concrete spaces which have to be moved- through in getting from the one to the other?
5117	Doubtless they are, virtually; but why, as an absolute proposition, OUGHT the number to become copied and known?
5117	Exactly what do we MEAN by saying that we here know the tigers?
5117	For this is also the way in which we should know the tiger if our conceptual idea of him were to terminate by having led us to his lair?
5117	Have our opponents any better brand of truth in this real universe of ours that they can show us?
5117	How CAN it be copied in the solidity of its objective fulness?
5117	How can my acknowledgment of it be made true by the acknowledgment''s own effects?
5117	How can so ingenious- minded a writer fail to see how far over the heads of the enemy all his arrows pass?
5117	How can you tell?
5117	How comes it, then, that our critics so uniformly accuse us of subjectivism, of denying the reality''s existence?
5117	How does the partisan of absolute reality know what this orders him to think?
5117	How is any heroic devotion to the ideal of truth possible under such paltry conditions?''
5117	How is the world made different for me by my conceiving an opinion of mine under the concept''true''?
5117	How will he represent the knowing in advance?
5117	How will the truth be realized?
5117	If I tell you how to get to the railroad station, do n''t I implicitly introduce you to the WHAT, to the being and nature of that edifice?
5117	If our critics have any definite idea of a truth more objectively grounded than the kind we propose, why do they not show it more articulately?
5117	If such near friends disagree, what can I hope from remoter ones, and what from unfriendly critics?
5117	If the idea led us nowhere, or FROM that object instead of towards it, could we talk at all of its having any cognitive quality?
5117	If they would only follow the pragmatic method and ask:''What is truth KNOWN- AS?
5117	If we said nothing in any degree new, why was our meaning so desperately hard to catch?
5117	If what he have in mind be not MY body, why call we it a body at all?
5117	Is anything being permanently bought by all this suffering?
5117	Is it as independent of the knower as you suppose?
5117	Is it compatible with fact number two?
5117	Is it not time to repeat what Lotze said of substances, that to act like one is to be one?
5117	Is life worth while at all?
5117	Is n''t it clear that not the satisfaction which it gives, but the relation of the belief TO THE REALITY is all that makes it true?
5117	Is n''t it enough to say that it is true that the facts are so- and- so, and false that they are otherwise?
5117	Is n''t your truth, after all, simply what any successful knower would have to know in case he existed?
5117	Is the present candidate for belief perhaps contradicted by principle number one?
5117	Is there a superhuman consciousness of which our minds are parts, and from which inspiration and help may come?
5117	Is there a truth, or is there not a truth, in cases where at any rate it never comes to be known?
5117	Is there any general meaning in all this cosmic weather?
5117	Must not something end by supporting itself?
5117	Now what justifies my critic in being as lenient as this?
5117	Of what stuff, mental, physical, or''epistemological,''is it built?
5117	Of what use to him would an imperfect second edition of himself in the new comer''s interior be?
5117	On the other hand who can say that it is TRUE, for who can lay his hand on that object and show that it and nothing else is what I MEAN by my word?
5117	Or is the prudence something by itself and independent of them?
5117	Or to take M. Hebert''s example, what is THE true idea of a picture which you possess?
5117	Or would the thoughts be true if they had no associative or impulsive tendencies?
5117	Pragmatist:--Why do you ask me such a question?
5117	Some persons will immediately cry out,''How CAN a reality resemble a feeling?''
5117	Suppose I say to you''The thing exists''--is that true or not?
5117	Suppose there were no such reality, and that the satisfactions yet remained: would they not then effectively work falsehood?
5117	The definition claims to be exact and adequate, does n''t it?
5117	The experiences of tendency are sufficient to act upon-- what more could we have DONE at those moments even if the later verification comes complete?
5117	The opponent here will ask:''Has not the knowing of truth any substantive value on its own account, apart from the collateral advantages it may bring?
5117	The work What is Reality?
5117	Then it can be substituted for the word-- since the two are identical-- can''t it?
5117	Then two words with the same definition can be substituted for one another, n''est-- ce pas?
5117	Through what can our several minds commune?
5117	To what effect?
5117	Was it given because I was a man of tender heart, etc., etc.?
5117	We are not to ask,''How is self- transcendence possible?''
5117	We are only to ask,''How comes it that common sense has assigned a number of cases in which it is assumed not only to be possible but actual?
5117	Were they explicitly seven, explicitly bear- like, before the human witness came?
5117	What a word means is expressed by its definition, is n''t it?
5117	What can save us at all and prevent us from flying asunder into a chaos of mutually repellent solipsisms?
5117	What does its existence stand for in the way of concrete goods?''
5117	What experiences[ may] be different from those which would obtain if the belief were false?
5117	What is it indeed?
5117	What is it that is satisfactory here?
5117	What is the matter which he utters?
5117	What is the meaning of the word to''correspond''?
5117	What is the nominal essence of this relation, its logical definition, whether or not it be''objectively''attainable by mortals?
5117	What is the pointing known- as, here?
5117	What is the precise fact that the cognition so confidently claimed is KNOWN- AS, to use Shadworth Hodgson''s inelegant but valuable form of words?
5117	What is the shape of it in this third estate?
5117	What is there, on the present supposition?
5117	What meaning, indeed, can an idea''s truth have save its power of adapting us either mentally or physically to a reality?
5117	What metaphysical region of reality does it inhabit?
5117	What now do we mean by''knowing''such a sort of object as this?
5117	What represents it?
5117	What sort of things are''determinations,''and what is meant in this particular case by''not to make''?
5117	What then remains for you to make your truth of?
5117	What will he hope it to be?
5117	What would it practically result in for US, were it true?
5117	What would the self- transcendency affirmed to exist in advance of all experiential mediation or termination, be KNOWN- AS?
5117	What, exactly, in a system of experiences, does the''substitution''of one of them for another mean?
5117	What, in short, is the truth''s cash- value in experiential terms?"
5117	What, now, he asks, can make those ideas true of that reality?
5117	When a common man says that his will is free, what does he mean?
5117	When our ideas have worked so as to bring us flat up against the object, NEXT to it,''is our relation to it then ambulatory or saltatory?''
5117	When the whole universe seems only to be making itself valid and to be still incomplete( else why its ceaseless changing?)
5117	Where is the''being''?
5117	Where is there any contradiction?
5117	Which side is right here, who can say?
5117	Whose is THE true idea of the absolute?
5117	Why insist that knowing is a static relation out of time when it practically seems so much a function of our active life?
5117	Why may not thought''s mission be to increase and elevate, rather than simply to imitate and reduplicate, existence?
5117	Why need he quarrel with an account of knowledge that insists on naming this effect?
5117	Why not talk of results by themselves, then, without considering means?
5117	Why not treat the working of the idea from next to next as the essence of its self- transcendency?
5117	Why should anywhere the world be absolutely fixed and finished?
5117	Why should it not be making itself valid like everything else?
5117	Why should not YOU also find the same belief satisfactory?
5117	Why should the universe, existing in itself, also exist in copies?
5117	Why should we not equally trust the truth of our ideas?
5117	Would any one regard her as a full equivalent?
5117	[ Footnote: If A enters and B exclaims,''Did n''t you see my brother on the stairs?''
5117	[ Footnote: This statement is probably excessively obscure to any one who has not read my two articles''Does Consciousness Exist?''
5117	and I point to a place; if you ask''does it exist materially, or only in imagination?''
5117	and I reply''a desk''; if you ask''where?''
5117	and how does he establish the claim?''
5117	and when a real value is finally substituted for the result of an algebraic series of substituted definitions, do not all these accidents creep back?
5117	means''promise or no promise?''
5117	pragmatist feel any duty to think truly?''
5117	where?
5117	why, of all things, should knowing be exempt?
26659	What do you think{ 31} of yourself? 26659 ), what is that also but a synthesis,--a synthesis of a passive perception with a certain tendency to reaction? 26659 --''Was fang''ich an?'' 26659 After all, though, you will say, Why such an ado about a matter concerning which, however we may theoretically differ, we all practically agree? 26659 After all, what accounts do the nether- most bounds of the universe owe to me? 26659 And by what, forsooth, is the supreme wisdom of this passion warranted? 26659 And can we not ourselves sympathize with his mood in some degree? 26659 And could paradise properly be good in the absence of a sentient principle by which the goodness was perceived? 26659 And if needs of ours outrun the visible universe, why_ may_ not that be a sign that an invisible universe is there? 26659 And if we should not then be warranted in believing it, how can we be so now?
26659	And is any one entitled to say in advance, that, while the one form of faith shall be crowned with success, the other is certainly doomed to fail?
26659	And is not its instinct right?
26659	And our poor friend, James Thomson, similarly writes:--"Who is most wretched in this dolorous place?
26659	And shall it be given before they are given?
26659	And so do you not equally exclude them from the being which it now maintains as its own?
26659	And where everything else must be contented with its part in the universe, shall the theorizing faculty ride rough- shod over the whole?
26659	And, after all, is not this duty of neutrality where only our inner interests would lead us to believe, the most ridiculous of commands?
26659	Any philosophy which makes such questions as, What is the ideal type of humanity?
26659	Are not all sense and all emotion at bottom but turbid and perplexed modes of what in its clarified shape is intelligent cognition?
26659	Are not simple conception and prevision subjective ends pure and simple?
26659	Are our moral preferences true or false, or are they only odd biological phenomena, making things good or bad for_ us_, but in themselves indifferent?
26659	Are there real logically indeterminate possibilities which forbid there being any equivalent for the happening of it all but the happening itself?
26659	Are they not all of them_ kinds_ of things already here and based in the existing frame of nature?
26659	Are they not one and all like the Divinity Avenue and Oxford Street of our example?
26659	Are we then so soon to fall back into the pessimism from which we thought we had emerged?
26659	At bottom, what have you to lose?
26659	But can we think of such a sum?
26659	But does not this immediately bring us into a curious logical predicament?
26659	But how is the reasoning done?
26659	But how then about the judgments of regret themselves?
26659	But if a pyrrhonistic sceptic asks us_ how we know_ all this, can our logic find a reply?
26659	But if they are a sufficient condition, why did not the Phoenicians outstrip the Greeks in intelligence?
26659	But if this be so, is it not clear that the facts_ M_, taken_ per se_, are inadequate to justify a conclusion either way in advance of my action?
26659	But if this be true of the individuals in the community, how can it be false of the community as a whole?
26659	But is it a sufficient condition?
26659	But looking outwardly at these universes, can you say which is the impossible and accidental one, and which the rational and necessary one?
26659	But now I ask, Can that which is the ground of rationality in all else be itself properly called rational?
26659	But now what particular consciousness in the universe_ can_ enjoy this prerogative of obliging others to conform to a rule which it lays down?
26659	But now, since we are all such absolutists by instinct, what in our quality of students of philosophy ought we to do about the fact?
26659	But still the theoretic question{ 194} would remain, What is the ground of the obligation, even here?
26659	But suppose this rational conception attained, how is the philosopher to recognize it for what it is, and not let it slip through ignorance?
26659	But take out the geniuses, or alter their idiosyncrasies, and what increasing uniformities will the environment show?
26659	But what can you drive through space except what is itself spatial?
26659	But what constitutes this singleness of fact, this unity?
26659	But what in a purely physical universe demands the production of that other fact?
26659	But what is the use of being a genius, unless_ with the same scientific evidence_ as other men, one can reach more truth than they?
26659	But which are the humanly important ones, those most worthy to arouse our interest,--the large distinctions or the small?
26659	But who can doubt that if he had certain other qualities which he has not yet shown, his influence would have been still more decisive?
26659	But who does not see the wretched insufficiency of this so- called objective testimony on both sides?
26659	But why talk of residuum?
26659	But will our faith in the unseen world similarly verify itself?
26659	But---- What escapes, WHAT escapes?
26659	By what signs should we be able to discover that its existence had terminated?
26659	Can murders and treacheries, considered as mere outward happenings, or motions of matter, be bad without any one to feel their badness?
26659	Can no vision of it forestall the facts of it, or know from some fractions the others before the others have arrived?
26659	Can our will either help or hinder our intellect in its perceptions of truth?
26659	Can they possibly form a result to which our godlike powers of insight shall be judged merely subservient?
26659	Can we define the tests of rationality which these parts of our nature would use?
26659	Can we gain no anticipatory assurance that what is to come will have no strangeness?
26659	Can we realize for an instant what a cross- section of all existence at a definite point of time would be?
26659	Can we wonder if those bred in the rugged and manly school of science should feel like spewing such subjectivism out of their mouths?
26659	Can you imagine one position in space trying to get into the place of another position and having to be''contradicted''by that other?
26659	Can you imagine your thought of an object trying to dispossess the real object from its being, and so being negated by it?
26659	Do I, reader, negate you?
26659	Do n''t you see the difference, do n''t you see the identity?
26659	Do not the unity of its wholeness and the diversity of its parts stand in patent contradiction?
26659	Do the horse- cars jingling outside negate me writing in this room?
26659	Do they not in fact demand to be_ understood_ by us still more than to be reacted on?
26659	Do you not in determining the milk to be this pint exclude it forever from the chance of being those gallons, frustrate it from{ 288} expansion?
26659	Does an omelet appear whenever three eggs are broken?
26659	Does it essentially differ from the spirit of religion?
26659	Does it not both unite and divide things; and but for this strange and irreconcilable activity, would it be at all?
26659	Does it not leave the fate of the universe at the mercy of the chance- possibilities, and so far insecure?
26659	Does it not seem preposterous on the very face of it to talk of our opinions being modifiable at will?
26659	Does it not, in short, deny the craving of our nature for an ultimate peace behind all tempests, for a blue zenith above all clouds?
26659	Does not the admission of such an unguaranteed chance or freedom preclude utterly the notion of a Providence governing the world?
26659	Dupery for dupery, what proof is there that dupery through hope is so much worse than dupery through fear?
26659	Everything can become the subject of criticism-- how criticise without something_ to_ criticise?
26659	First of all, what is the position of him who seeks an ethical philosophy?
26659	For him, as for Darwin, the only problem is, these data being given, How does the environment affect them, and how do they affect the environment?
26659	For what are the alternatives which, in point of fact, offer themselves to human volition?
26659	Good for the production of another physical fact, do you say?
26659	Good for what?
26659	Goods and ills are created by judgment?, 189.
26659	Have you not now made life worth living on these terms?
26659	How can one physical fact, considered simply as a physical fact, be''better''than another?
26659	How can we exclude from the cognition of a truth a faith which is involved in the creation of the truth?
26659	How can your pure intellect decide?
26659	How reconcile with life one bent on suicide?
26659	I will not dispute the theory; but I will ask, Why did they not gain it?
26659	If God be good, how came he to create-- or, if he did not create, how comes he to permit-- the devil?
26659	If I characterized Hegel''s own mood as_ hubris_, the insolence of excess, what shall I say of the mood he ascribes to being?
26659	If it was n''t_ going_, why should you hold on to it?
26659	If perfection be the principle, how comes there any imperfection here?
26659	If they are fated to be error, does not the bat''s wing of irrationality still cast its shadow over the world?
26659	If, not stopping at the explanation of social progress as due to the great man, we go back a step, and ask, Whence comes the great man?
26659	If, on the other hand, I rightly assume the universe to be not moral, in what does my verification consist?
26659	Incoherence itself, may it not be the very sort of coherence I require?
26659	Is any one ever tempted to produce an_ absolute_ accident, something utterly irrelevant to the rest of the world?
26659	Is friction other than a kind of lubrication?
26659	Is his origin supernatural?
26659	Is it not sheer dogmatic folly to say that our inner interests can have no real connection with the forces that the hidden world may contain?
26659	Is not all experience just the eating of the fruit of the tree of_ knowledge_ of good and evil, and nothing more?
26659	Is not jolt passage?
26659	Is not my knowing them at all a gift and not a right?
26659	Is not the sum of your actual experience taken at this moment and impartially added together an utter chaos?
26659	Is not, however, the timeless mind rather a gratuitous fiction?
26659	Is the word to carry with it license to define in detail an invisible world, and to anathematize and excommunicate those whose trust is different?
26659	Is there any one of our functions exempted from the common lot of liability to excess?
26659	Is there no substitute, in short, for life but the living itself in all its long- drawn weary length and breadth and thickness?
26659	Is this a moral universe?--what does the problem mean?
26659	Is what unity there is in the world{ 270} mainly derived from the fact that the world is_ in_ space and time and''partakes''of them?
26659	It can not then be said that the question, Is this a moral world?
26659	Let me transcribe a few sentences: What''s mistake but a kind of take?
26659	May not this be all wrong?
26659	Now, can science be called in to tell us which of these two point- blank contradicters of each other is right?
26659	Now, when I speak of trusting our religious demands, just what do I mean by''trusting''?
26659	Objective evidence and certitude are doubtless very fine ideals to play with, but where on this moonlit and dream- visited planet are they found?
26659	Or might the substitute arise at''Stratford- atte- Bowe''?
26659	Or shall we treat it as a weakness of our nature from which we must free ourselves, if we can?
26659	Ought it not, for its own sole sake, to be satisfied?
26659	Shall we espouse and indorse it?
26659	Shall we then say that the feeling of rationality is constituted merely by the absence{ 64} of any feeling of irrationality?
26659	Shall we then simply proclaim our own ideals as the lawgiving ones?
26659	Should we not have as much reason to believe that it still existed as we now have?
26659	So of the unintelligibilities: call them means of intelligibility, and what further do you require?
26659	Suppose there is a social equilibrium fated to be, whose is it to be,--that of your preference, or mine?
26659	The germinal question concerning things brought for the first time before consciousness is not the theoretic''What is that?''
26659	The servant produces it, saying;"How did you know where it was?
26659	Then he is a deputy god, and we have theocracy once removed,--or, rather, not removed at all.... Is this an unacceptable solution?
26659	Translated freely his words are these: You must either believe or not believe that God is-- which will you do?
26659	Was there ever a more exquisite idol of the den, or rather of the_ shop_?
26659	Were there a great citizen, splendid with every civic gift, to be its candidate, who can doubt that he would lead us to victory?
26659	What are our woes and sufferance compared with these?
26659	What are the causes there?
26659	What are those futures that now seem matters of chance?
26659	What are_ they_, and how shall I meet_ them_?
26659	What can he do, then, it will now be asked, except to fall back on scepticism and give up the notion of being a philosopher at all?
26659	What closet- solutions can possibly anticipate the result of trials made on such a scale?
26659	What conduct is good?
26659	What do you think of the world?...
26659	What does determinism profess?
26659	What does that mean?
26659	What does the moral enthusiast care for philosophical ethics?
26659	What is it, they ask, but barefaced crazy unreason, the negation of intelligibility and law?
26659	What is meant by coming''to feel at home''in a new place, or with new people?
26659	What is the principle of unity in all this monotonous rain of instances?
26659	What is the task which philosophers set themselves to perform; and why do they philosophize at all?
26659	What must we do?
26659	What reasons can we plead that may render such a brother( or sister) willing to take up the burden again?
26659	What shall be reckoned virtues?
26659	What strange inversion of scientific procedure does Mr. Allen practise when he teaches us to neglect elements and attend only to aggregate resultants?
26659	What then do we now mean by the religious hypothesis?
26659	What was the most important thing he said to us?
26659	What wonder then if, instead of{ 293} converting, our words do but rejoice and delight, those already baptized in the faith of confusion?
26659	What wondrous strain is this that steals upon his ear?
26659	What''s nausea but a kind of-ausea?
26659	What, in short, has authority to debar us from trusting our religious demands?
26659	What, then, are the marks?
26659	When I measure out a pint, say of milk, and so determine it, what do I do?
26659	Where is a certainly true answer found?
26659	Which is the right point of view for philosophic vision?
26659	Who knows?
26659	Why do so few''scientists''even look at the evidence for telepathy, so called?
26659	Why does he believe in primordial units of''mind- stuff''on evidence which would seem quite worthless to Professor Bain?
26659	Why does the painting of any paradise or Utopia, in heaven or on earth, awaken such yawnings for nirvana and escape?
26659	Why does the_ AEsthetik_ of every German philosopher appear to the artist an abomination of desolation?
26659	Why duplicate it by the tedious unrolling, inch by inch, of the foredone reality?
26659	Why may it not be so with the world?
26659	Why not take heed to the_ meaning_ of what is said?
26659	Why seek for a glue to hold things together when their very falling apart is the only glue you need?
26659	Why should you not?
26659	Why?
26659	Why_ may_ not the former one be prophetic, too?
26659	Will Mr. Allen seriously say that this is all human folly, and tweedledum and tweedledee?
26659	Without the_ same_ as a basis, how could strife occur?
26659	Would England have to- day the''imperial''ideal which she now has, if a certain boy named Bob Clive had shot himself, as he tried to do, at Madras?
26659	Would he not cut himself off from that particular angel- possibility as decisively as if he went and married some one else?
26659	[ 3] Can not the breaks, the jolts, the margin of foreignness, be exorcised from other things and leave them unitary like the space they fill?
26659	[ 4] Now for the question I asked above: What kind of a being would God be if he did exist?
26659	[ 6] For, after all, is there not something rather absurd in our ordinary notion of external things being good or bad in themselves?
26659	_ Which_ thought?
26659	but the practical''Who goes there?''
26659	cry they,"what shall we do?"
26659	dost thou not see it to be one nest of incompatibilities?
26659	is it anything but a peculiar sort of transparency?
26659	one now hears the positivist contemptuously exclaim;"what use can a scientific life have for maybes?"
26659	or rather, as Horwicz has admirably put it,''What is to be done?''
26659	{ 122} Now, what are these essential features?
26659	{ 188}''Experience''of consequences may truly teach us what things are_ wicked_, but what have consequences to do with what is_ mean_ and_ vulgar_?
26659	{ 32} IS LIFE WORTH LIVING?
621	( 118) Our great American revivalist Finney writes:I said to myself:''What is this?
621	( 202) Well, what were its good fruits for Margaret Mary''s life? 621 Heavens, how can I speak of it?
621	How are we to conceive,Principal Caird writes,"of the reality in which all intelligence rests?"
621	How does it work when we thus anticipate God by going our own way? 621 I then closed my eyes for a few minutes, and seemed to be refreshed with sleep; and when I awoke, the first inquiry was, Where is my God?
621	Is there, then,our author continues,"no solution of the contradiction between the ideal and the actual?
621	It is as high as heaven; what canst thou do?--deeper than hell; what canst thou know?
621	She burst out weeping, and said,''O Richard, what made you fight?'' 621 The spiritual life,"he writes,"justifies itself to those who live it; but what can we say to those who do not understand?
621	What for?
621	What is the answer which Jesus sends to John the Baptist?
621	What shall I think of it?
621	Wherefore?
621	''And where shall I do that, Lord?''
621	''But,''said I,''is that possible?''
621	''Some one ought to do it, but why should I?''
621	''Some one ought to do it, so why not I?''
621	''What is it that is finished?''
621	''Why,''I asked of myself,''does the author use these terms?
621	( 328) Ought it to be assumed that in all men the mixture of religion with other elements should be identical?
621	( 333) How indeed could it be otherwise?
621	); H. L. HASTINGS: The Guiding Hand, or Providential Direction, illustrated by Authentic Instances, Boston, 1898(?).
621	--"How did I come to be?
621	------------------------------------- What shall we now say of the attributes called moral?
621	------------------------------------- What, now, must we ourselves think of this question?
621	--or shall we do so with enthusiastic assent?
621	..."Why does man go out to look for a God?...
621	; Brainerd''s, 212; Alline''s, 217; Oxford graduate''s, 221; Ratisbonne''s, 223; instantaneous, 227; is it a natural phenomenon?
621	?_ A.
621	After this distinct revelation had stood for some little time before my mind, the question seemed to be put,''Will you accept it now, to- day?''
621	After this, with difficulty I got to sleep; and when I awoke in the morning my first thoughts were: What has become of my happiness?
621	Again, are men the factors of some dream, the dream- like unsubstantiality of which they comprehend at such eventful moments?
621	And how should I have cried, since I was swooning with happiness within?
621	And if it be so, how can any possible judge or critic help being biased in favor of the religion by which his own needs are best met?
621	And in what form should we conceive of that"union"with it of which religious geniuses are so convinced?
621	And it being said to her in the going out,_ Where is thy faith?
621	And second, What is its importance, meaning, or significance, now that it is once here?
621	And second, ought we to consider the testimony true?
621	And what could it matter, if all propositions were practically indifferent, which of them we should agree to call true or which false?
621	And what had they exactly in their several individual minds, when they delivered their utterances?
621	And what then?
621	And why may not religion be a conception equally complex?
621	Are the men of this world right, or are the saints in possession of the deeper range of truth?
621	Are there not hereabouts some points of application for a renovated and revised ascetic discipline?
621	Are you any more prepared for heaven, or fitter to appear before the impartial bar of God, than when you first began to seek?
621	Are you any nearer to conversion now than when you first began?
621	At once I replied,''Will you take the desire away?''
621	But I can not keep myself from being either crazy or an idiot; and, as things are, from whom should I ask pity?
621	But do you wish, Lord, that I should inclose in poor and barren words sentiments which the heart alone can understand?"
621	But how came I, then, to this perception of it?
621	But in all seriousness, can such bald animal talk as that be treated as a rational answer?
621	But make a mother of her, and what have you?
621	But now, I ask you, how can such an existential account of facts of mental history decide in one way or another upon their spiritual significance?
621	But the idea of him, I said, how did I ever come by the idea?
621	But verily, how stands it with her arguments?
621	But what matters it in the end whether we call such a state of mind religious or not?
621	But why in the name of common sense need we assume that only one such system of ideas can be true?
621	Can modern idealism give faith a better warrant, or must she still rely on her poor self for witness?
621	Can philosophy stamp a warrant of veracity upon the religious man''s sense of the divine?
621	Can things whose end is always dust and disappointment be the real goods which our souls require?
621	Can you believe it?
621	Did I stop to ask a single question?
621	Did he not love me?
621	Do mystical states establish the truth of those theological affections in which the saintly life has its root?
621	Do they deduce a new spiritual judgment from their new doctrine of existential conditions?
621	Do they frankly forbid us to admire the productions of genius from now onwards?
621	Do we accept it only in part and grudgingly, or heartily and altogether?
621	Do you not blush with shame at wishing that a knife should be your master?
621	Does God really exist?
621	Does it act, as well as exist?
621	Does it furnish any_ warrant for the truth_ of the twice- bornness and supernaturality and pantheism which it favors?
621	Does this temperamental origin diminish the significance of the sudden conversion when it has occurred?
621	Everything in me awoke and received a meaning.... Why do I look farther?
621	Finney, what ails you?''
621	First of all, then, I ask, What does the expression"mystical states of consciousness"mean?
621	First, is there, under all the discrepancies of the creeds, a common nucleus to which they bear their testimony unanimously?
621	First, what is the nature of it?
621	For what seriousness can possibly remain in debating philosophic propositions that will never make an appreciable difference to us in action?
621	Had I not found my God and my Father?
621	Had he not called me?
621	Has he made religion universal by coercive reasoning, transformed it from a private faith into a public certainty?
621	Has he rescued its affirmations from obscurity and mystery?
621	Has science made too wide a claim?
621	Have I not said the state is utterly beyond words?"
621	He came and, placing his hand upon my shoulder, said:''Do you not want to give your heart to God?''
621	He then said,''Are you in pain?''
621	How can I learn aught when naught I know?
621	How can the devotee show his loyalty better than by sensitiveness in this regard?
621	How do we part off mystical states from other states?
621	How does he exist?
621	How is success to be absolutely measured when there are so many environments and so many ways of looking at the adaptation?
621	How should you know their true nature, since one knows only what one can comprehend?
621	How, then, should we_ act_ on these facts?
621	How_ can_ you measure their worth without considering whether the God really exists who is supposed to inspire them?
621	I ask you, what is human life?
621	I asked them what place that was?
621	I feel the pressure of his hand, I feel something else which fills me with a serene joy; shall I dare to speak it out?
621	I halted but a moment, and then, with a breaking heart, I said,''Dear Jesus, can you help me?''
621	I now turn to my second question: What is the objective"truth"of their content?
621	I say God, but why?
621	If I, being a wretch and damned sinner, could be redeemed by any other price, what needed the Son of God to be given?
621	If it did not, wherein would its superiority consist?
621	If one with Omnipotence, how can weariness enter the consciousness, how illness assail that indomitable spark?
621	If so, in what shape does it exist?
621	If the inner dispositions are right, we ask, what need of all this torment, this violation of the outer nature?
621	If the natural world is so double- faced and unhomelike, what world, what thing is real?
621	If we are sick souls, we require a religion of deliverance; but why think so much of deliverance, if we are healthy- minded?
621	If we can not explain physical light, how can we explain the light which is the truth itself?
621	If we were to ask the question:"What is human life''s chief concern?"
621	If, then, the entire work is finished, all the debt paid, what remains for me to do?''
621	In other words, is the existence of so many religious types and sects and creeds regrettable?
621	In our own attitude, not yet abandoned, of impartial onlookers, what are we to say of this quarrel?
621	In the healthiest and most prosperous existence, how many links of illness, danger, and disaster are always interposed?
621	In the mean time while thus exercised, a thought arose in my mind, what can it mean?
621	In what facts does it result?
621	Into what definite description can these words be translated, and for what definite facts do they stand?
621	Is an instantaneous conversion a miracle in which God is present as he is present in no change of heart less strikingly abrupt?
621	Is it necessary, some of you have asked, as one example after another came before us, to be quite so fantastically good as that?
621	Is it not surprising that health exists at all?
621	Is it possible that I, in that moment, felt what some of the saints have said they always felt, the undemonstrable but irrefragable certainty of God?
621	Is not it a maimed happiness-- care and weariness, weariness and care, with the baseless expectation, the strange cozenage of a brighter to- morrow?
621	Is not its blessedness a fragile fiction?
621	Is not your joy in it a very vulgar glee, not much unlike the snicker of any rogue at his success?
621	Is such a"more"merely our own notion, or does it really exist?
621	Is the saint''s type or the strong- man''s type the more ideal?
621	Is there in life any purpose which the inevitable death which awaits me does not undo and destroy?
621	May not voluntarily accepted poverty be"the strenuous life,"without the need of crushing weaker peoples?
621	Of what I shall do to- morrow?
621	Oh, happy child, what should I do?
621	Or how does it assist me to plan my behavior, to know that his happiness is anyhow absolutely complete?
621	Or is dogmatic or scholastic theology less doubted in point of fact for claiming, as it does, to be in point of right undoubtable?
621	Ought all men to have the same religion?
621	Ought it, indeed, to be assumed that the lives of all men should show identical religious elements?
621	Ought they to approve the same fruits and follow the same leadings?
621	Ought we not, whether we dig or plough or eat, to sing this hymn to God?
621	Pray, what specific act can I perform in order to adapt myself the better to God''s simplicity?
621	Religion, whatever it is, is a man''s total reaction upon life, so why not say that any total reaction upon life is a religion?
621	Severed like cobwebs, broken like bubbles in the sun--"Wo sind die Sorge nun und Noth Die mich noch gestern wollt''erschlaffen?
621	She asked always earnestly,''When shall I be perfectly thine, O my God?''
621	Should we not love it; should we not feel buoyed up by the Eternal Arms?"
621	So what good will it do you to think all your lives,''Oh, I have done evil, I have made many mistakes''?
621	The mere possibility of producing milk from grass, cheese from milk, and wool from skins; who formed and planned it?
621	The poet says, Dear City of Cecrops; and wilt thou not say, Dear City of Zeus?
621	The question, What are the religious propensities?
621	The questions"Why?"
621	The subject of Saintliness left us face to face with the question, Is the sense of divine presence a sense of anything objectively true?
621	The whole feud revolves essentially upon two pivots: Shall the seen world or the unseen world be our chief sphere of adaptation?
621	Then I flung myself on the ground, and at last awoke covered with blood, calling to the two surgeons( who were frightened),''Why did you not kill me?
621	Then there crept in upon me so gently, so lovingly, so unmistakably, a way of escape, and what was it after all?
621	Then what was to me an audible voice said:''Are you willing to give up everything to the Lord?''
621	There was a sincerity about this man that carried conviction with it, and I found myself saying,''I wonder if God can save_ me_?''
621	These questions"Why?"
621	They drew the cord tight with all their strength and asked me,''Does it hurt you?''
621	Thy cowl, thy shaven crown, thy chastity, thy obedience, thy poverty, thy works, thy merits?
621	To the believer in moralism and works, with his anxious query,"What shall I do to be saved?"
621	To what psychological order do they belong?
621	Under just what biographic conditions did the sacred writers bring forth their various contributions to the holy volume?
621	Under what form will this fear crush me?
621	Was there not a Church into which I might enter?...
621	We are It already; how to know It?"
621	Well, how is it with these fruits?
621	Well, what did I do?
621	What are we to think of all this?
621	What can be more base and unworthy than the pining, puling, mumping mood, no matter by what outward ills it may have been engendered?
621	What could I do?
621	What have I done to deserve this excess of severity?
621	What is he?
621	What is it, indeed, that keeps existence exfoliating?
621	What is its cash- value in terms of particular experience?
621	What is more injurious to others?
621	What is the particular truth in question_ known as_?
621	What less helpful as a way out of the difficulty?
621	What may the practical fruits for life have been, of such movingly happy conversions as those we heard of?
621	What more have we to say now than God said from the whirlwind over two thousand five hundred years ago?
621	What must I do to please thee?
621	What single- handed man was ever on the whole as successful as Luther?
621	What then must the person do?
621	What will be the outcome of all my life?
621	What will be the outcome of what I do to- day?
621	What would happen if the final stage of the trance were reached?
621	When I came to him he burst into tears and said:''Richard, will you forgive me for striking you?''
621	When I waked in the morning, the first thought would be, Oh, my wretched soul, what shall I do, where shall I go?
621	When S. had finished his prayer and was turning to sleep, the brother said,''Do you still keep up that thing?''
621	When could it be evil when thou wert near?
621	When such a conquering optimist as Goethe can express himself in this wise, how must it be with less successful men?
621	When we think certain states of mind superior to others, is it ever because of what we know concerning their organic antecedents?
621	Whence am I?
621	Wherefore did I come?
621	Why are twice two four?
621	Why can I not write down the inconceivable influences, consolations, and peace which I felt interiorly?
621	Why do n''t you manage it somehow?"
621	Why does he not say"the atoning work"?''
621	Why not simply leave pathological questions out?
621	Why regret a philosophy of evil, a mind- curer would ask us, if I can put you in possession of a life of good?
621	Why should I do anything?
621	Why should I live?
621	Why then not call these reactions our religion, no matter what specific character they may have?
621	Why would you not let me die?''
621	Will you be the slave of a knife or the slave of Jesus Christ?
621	Would martyrs have sung in the flames for a mere inference, however inevitable it might be?
621	Yet he finds himself forced to write:--"What right have we to believe Nature under any obligation to do her work by means of complete minds only?
621	Yet how believe as the common people believe, steeped as they are in grossest superstition?
621	You have been seeking, praying, reforming, laboring, reading, hearing, and meditating, and what have you done by it towards your salvation?
621	_ Have you had any experiences which appeared providential?_ A.
621	_ Je m''en fiche_ is the vulgar French equivalent for our English ejaculation"Who cares?"
621	_ Things are wrong with them_; and"What shall I do to be clear, right, sound, whole, well?"
621	_ What does Religion mean to you?_ A.
621	_ What is your notion of sin?_ A.
621	_ What is your temperament?_ A.
621	_ What things work most strongly on your emotions?_ A. Lively songs and music; Pinafore instead of an Oratorio.
621	a common person says to himself about a vexed question; but in a"cranky"mind"What must I do about it?"
621	and in what proportion may it need to be restrained by other elements, to give the proper balance?
621	and must our means of adaptation in this seen world be aggressiveness or non- resistance?
621	and say outright that no neuropath can ever be a revealer of new truth?
621	and the question, What is their philosophic significance?
621	and"What next?"
621	how did it come about?
621	in a penny?_ she threw it away, begging pardon of God for her fault, and saying,''No, Lord, my faith is not in a penny, but in thee alone.''
621	until this came:''Why do you not accept it_ now_?''
621	what is its constitution, origin, and history?
621	what shall I do now?''
621	what shall I do?''
621	what shall all these do?
621	what shall the law of Moses avail?